Three  Hundred  ^ars 

of  the 
Episcopal  Church 

in  America 


\/ 


intl)fCttpof3lmjlark 

THE   LIBRARIES 


Bequest  of 

Frederic  Bancroft 

1860-1945 


^^^^--^-^^I^^  '/^^^^^^^^ 


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( 


Three  Hundred  Years 

of   the 

Episcopal  Church 
in  America 


By 
GEORGE   HODGES 

Dean  of  the  Episcopal  Theological  School 
Cambridge.  Masaachusetts 


« 


Published  for  the 
Missionary  Thank  Offering  Committee 

By  GEORGE  W.  JACOBS   6f   CO. 
Philadelphia 


A 


93/,  7  3 


Copyright,    1 906 

By  George  W.  Jacobs  &  Company 

Published  November ^  igo6 


^/^'-/L/OJ^ 


iff 

CO 


Three  Hundred  Years 

of  the 

Episcopal  Church  in  America 


Contents 

(NTRODUCTION     .         .         .  .11 

I.    THE  PARISH  OF  JAMESTOWN  .     1 5 

The  Settlement        .          .          .  •      17 

The  Virginia  Company  ,          ,  •      17 

The  Expedition      ,          .          ,  .18 

The  Landing          .          .          ,  .20 

The  Beginning  of  the  Services  .     21 

Under  the  Presidents:  to  16 10  ,      23 

The  Hostility  of  the  Indians     .  .      24 

Captain  John  Smith     .          ,  •     ^S 

The  Inexperience  of  the  Settlers  ,     26 

Chaplain  Hunt   .         .          .  ,29 

The  Starving  Time     .          .  •      30 

Under  the  Governors:  to  1624  .      31 

Deliverance  of  Delaware           .  '      3^ 

Chaplain  Buck         .          .          ,  '33 

Gates  and  Dale       .          .          ,  '34 

The  Harvest  of  Tobacco           .  '35 
The  First  Representative  Assembly    .      38 

The  First  Massacre         .          .  .40 

The  College            ,         ,         .  ,41 
5 


Contents 

II.  IN  THE  COLONIES  .         ,  .     44 

Disability  and  Unpopularity     .  .     45 

No  Bishops  .         .         .         .  '45 

Puritan  Majority     .          .         .  '49 

The  Commissaries:  17TH  Century  .     52 

Virginia  and  Maryland    .          ,  >     S^ 

Blair  and  Bray        .          .          .  '53 

College  of  William  and  Mary  .      54 

The  Venerable  Society         .  '55 

The  Carolinas         .          .         .  •     56 

New  England         .         .         .  -     S7 

Pennsylvania           .          .         .  .60 

New  York 61 

The  Missionaries  :  i  8th  Century  .     63 

New  Churches        .          .          .  '63 

The  *'  Dark  Day  "  at  Yale       .  .     65 

Dean  Berkeley        .          .          .  -67 

Wesley  and  Whitcfield    .          .  .69 

III.  IN  THE  UNITED  STATES  .     74 

Construction:  to  181 2    .          .  .      75 

The  Church  in  the  Revolution  .     75 

The  New  Leaders .          .          .  '78 

Smith   .     .          .         o         .  •     78 

Seabury      .          .         .         .  '79 

Scotch  Consecration          .  .81 

Scotch  Communion  Office  .     82 

White  .         .         .         o         .  .     84 

6 


Contents 

First  General  Convention  (1785) 

.     86 

Preliminary  Steps 

,      86 

Church  in  New  England 

,      89 

Constitution 

,     90 

Prayer-Book 

•     91 

Plan  for  Episcopate 

,     92 

Consecration  of  White  and  Provoos 

t  .     94. 

Second  General  Convention  (1789 

).     95 

State  and  Nation 

'     95 

Loss  of  King's  Chapel 

.     98 

Loss  of  the  Methodist  Societies 

.   100 

A  Period  of  Depression    . 

,   102 

Contention  ;  to  i  860 

.   103 

The  War  of  1812  . 

,   104 

The  New  Bishops  . 

.   104 

Hobart  and  Griswold  . 

.    105 

Raven  scroft  and  Moore 

.   106 

The  Comprehensive  Church     . 

.   107 

The  Evangelical  Movement 

.   no 

The  Ecclesiastical  Movement  . 

.   115 

The  Two  Seminaries 

.   117 

Domestic  Missions 

.   121 

Chase  and  Otey 

'  123 

The  Convention  of  1835 

.   127 

Kemper 

.   127 

The  Memorial    .          ,          . 

.   130 

Muhlenberg  and  Potter     » 

.   132 

Accession:  to  1907  . 

«  134 

Contents 

The  Civil  War       . 
Mcllvaine  and  Polk 

The  General    Conventions    of   1862 
and  1865    . 

The  Discussion  of  the  Sacraments 
Baptism  (regeneration) 
Holy  Communion  (ritual) 


Revision  of  Prayer-Book  and  Canons   140 
Religion  and  Science        .  ,  ,141 

Religion  and  Society         .  .  •    H4 

The  New  Churchmanship         o         *   "^^7 
The  Present  Day    .         ,         ,         •   H9 


134 
135 

137 
138 

138 
139 


8 


List  of  Illustrations 

Ruins  at  Jamestown        .  .  Frontispiece 

The  Right   Rev.   Samuel  Sea- 
bur  v,  D.D.  .  .  .   Facing  page  22 

The      Right      Rev.     William 

White,  D.  D.  .  .       "         "      34 

The     Right     Rev.    Alexander 

Griswold,  D.  D.     .         .       "         "46 

The  Right  Rev.  John  Henry 

Hobart,  D.  D.        .         .       "         "      56 

The      Right      Rev.      Richard 

Channing   Moore,  D.  D.       "         "      70 

The    Right    Rev.  John    Stark 

Ravenscroft,  D.  D.  .       "  "      82 

The     Right     Rev.   James    H. 

Otey,  D.  D.,  LL.  D.      .      "         "     96 

The      Right     Rev.     Philander 

Chase,  D.  D.  .  .       "  "    108 

The  Right  Rev.  Jackson  Kem- 
per, D.  D.     .         .         .       **         "    122 

The    Rev.  James  De  Koven, 

D,  D.  .         .         .      "         «<    136 

The     Right     Rev.       Phillips 

Brooks,  D.  D.        .         .      "         <«    148 
9 


Defects  in  "Three  Hundred  Years-  j 
of  the  Episcopal  Church 
in  America." 

To  the  Editor  of  The  Churchman: 

Having    seen    the    book    recently    pub- 
lished  by  the   Missionary   Thank-offering 
Committee,   written  by  the  Rev.   George 
Hodges,  Dean  of  the  Episcopal  Theologi- 
cal   School,    Cambridge,    Mass.,    entitled, 
"Three  Hundred  Years  of  the  Episcopal 
Church  in  America,"  I  am  so  deeply  im- 
pressed with  certain  omissions  that  I  am 
constrained  to  call  attention  to   some  of 
them.    While  the  writer  of  the  book  recog- 
nizes the  strength  of  numbers  and  loyal 
devotion  of  the  Churchmen  in  the  period 
of  the  early  days  of  the  Society  for  the 
Propagation  of  the  Gospel  (1701)  in  Mary- 
land and  Virginia  (see  page  56),  wherein, 
in   speaking   of   the  visitation   of   George- 
Keith   and  John   Talbot,   he   says   in   the 
Colonies  they  found  "fifty  Clergymen  of 
the  Church  of  England,  of  whom  seven- 
teen   were    in   Maryland   and   twenty-five 
were  in  Virginia;  of  the  others,  three  were 
in  the  Carolinas,  two  in  Pennsylvania,  two* 
in  New  England,  one  in  New  York.     Out- 
side of  Virginia  and  Maryland  there  were 
four  church  buildings." 

And  again  (on  page  63)  in  speaking  of 
the  ministrations  of  the  S.  P.  G.,  he  says: 
"In  Maryland  and  Virginia  there  was  but 
little  need  of  their  services.  The  Society 
sent  only  seven  missionaries  into  these- 
parts.  But  in  the  other  colonies  for  sev- 
enty-five years  the  Society  was  the  main- 
stay. During  that  time  it  supported' 
wholly  or  in  part  300  clergymen." 

And  again  (page  89) :  "On  that  date,. 
then,  in  Christ's  church,  Philadelphia,  the 
first  General  Convention  met.  It  was  com- 
posed largely  of  deputies  from  Virginia 
and  Maryland;  of  the  sixteen  clergymen 
ten,  and  of  the  twenty-four  laymen  four- 


INTRODUCTION 

The  Christian  religion  came  to  this 
country  in  two  forms,  one  of  which  may 
conveniently  be  called  Latin,  and  the 
other  English. 

Latin  Chi^istianity  came  first.  It  was 
preached  in  Mexico,  and  in  the  South 
and  West,  by  missionaries  fi'om  Spain. 
It  was  preached  in  Canada,  and  in  the 
North  and  middle  West,  by  mission- 
aries from  France.  These  missions  were 
planted  by  men  who  never  since  have 
been  surpassed  in  courage,  self-sacrifice, 
and  enthusiastic  devotion  ;  and  who  have 
never  been  equaled  in  their  understand- 
ing of  Indian  character  and  in  their  suc- 
cess in  making  Indian  converts. 

This  form  of  Christianity  was  bound 

up  with  the  fortunes  of  the  two  nations 

which  brought  it  to  these  shores.     They 

had  neither  the  purpose  nor  the  method 

11 


Introduction 


which  is  necessary  to  a  permanent  settle- 
ment. Their  purpose  was  to  act  as  mid- 
dlemen in  the  barter  of  fui's  and  of  gold 
between  the  savages  of  these  forests  and 
the  citizens  of  Europe.  Their  method 
was  to  establish  at  every  station  a  market 
and  a  fort.  Thus  the  missionary  had  as 
his  comj)anions  the  trader  and  the  soldier. 
But  trade  and  war,  under  colonial  condi- 
tions, tend  to  prevent  men  from  establish- 
ing themselves  permanently  in  the  land 
in  which  they  live.  The  soldier  gets  his 
orders  and  his  pay  from  over  the  sea, 
and  the  trader  looks  forward  to  the  time 
when  he  may  spend  his  gains  and  the 
rest  of  his  days  in  his  own  country. 
Neither  the  market  nor  the  fort  was 
rooted  in  the  soil. 

Accordingly,  in  the  inevitable  conten- 
tion for  the  mastery  of  this  continent,  the 
Latin  colonists  were  at  a  disadvantage. 
They  had  money  and  arms  and  Indian 
allies,  but  they  were  opposed  by  men 
who  were  fighting  for  their  homes.  The 
12 


Introduction 


Freuchmen  aud  Spaniards  were  Freucli- 
inen  aud  Spaniards  still,  but  the  Eug- 
lislimen  were  already  Americaus.  After 
their  defeat,  the  traders  aud  the  soldiers 
retired,  for  the  most  part,  to  their  own 
land,  and  the  missionaries  went  with 
them.  From  that  time,  Latin  Christi- 
anity entered  but  slightly  into  our  na- 
tional life  until  it  was  brought  back, 
within  the  memory  of  men  still  living, 
by  immigrants  who  transferred  to  this 
country  both  their  possessions  and  their 
allegiance.  With  this  chapter  in  our  re- 
ligious history  I  am  not  now  concerned. 

English  Christianity  has  existed  here  for 
now  these  three  centuries  in  two  forms, 
distinguished  by  differences  in  discipline 
and  worship.  On  one  side  are  those  who 
retain  from  the  long  past  the  rule  of 
bishops  aud  the  use  of  a  book  of  prayer. 
On  the  other  side  are  those  who  for  vari- 
ous reasons  have,  for  the  time  being,  dis- 
continued these  ancient  customs.  The 
historic  chui'ch  came  first,  episcopal  and 
13 


Introduction 


liturgical,  and  began  the  English  Chris- 
tianity and  the  English  civilization  of 
this  continent  together,  in  1607,  at  James- 
town. The  non-episcopal  and  non-litur- 
gical brethren  followed,  in  1620,  at  Ply- 
mouth. 

I  purpose,  so  far  as  is  possible  within 
the  limits  of  this  essay,  to  tell  the  story 
of  the  Episcopal  Church,  first  in  its  initial 
experiences  at  Jamestown,  then  in  the 
colonies,  then  in  the  United  States.  It 
is  a  record  of  varied  fortunes,  of  oppor- 
tunities missed  and  of  opportunities  made 
fruitful,  of  contention  within  and  preju- 
dice without,  of  the  statesmanship  of 
bishops  and  the  heroism  of  missionaries 
and  the  patience  and  faith  of  the  people, 
of  failures  followed  by  great  successes. 
To-day,  by  the  grace  of  God,  the  Episco- 
pal Church,  for  the  first  time,  has  a  fair 
field,  unhampered  by  political  alliances, 
and  unhindered  by  religious  misunder- 
standing. 


14 


THE  PAEISH  OF  JAMESTOWN 

The  first  prayers  prayed  in  English  on 
this  continent  were  in  Prayer-book  words. 
They  preceded  the  beginnings  of  coloni- 
zation. 

The  defeat  of  the  Armada  in  1588  made 
English  settlements  possible  in  America. 
Twice,  immediately  before  that,  English 
ships  had  anchored  by  these  shores,  and 
their  chaplains  had  conducted  the  service 
of  the  English  Church.  On  the  coast  of 
the  Pacific,  Francis  Fletcher,  of  Drake's 
ship,  the  Pelican^  had  read  the  English 
prayers.  A  great  stone  cross  in  Golden 
Gate  Park,  San  Francisco,  commemorates 
the  fact.  A  little  later,  on  the  coast  of 
the  Atlantic,  Thomas  Hariot  ' '  made  dec- 
laration of  the  contents  of  the  Bible"  to 
the  Indians  of  Eoanoke  Island,  and  pres- 
ently, in  1587,  the  sacrament  of  baptism 
15 


The  Episcopal 

was  administered  for  the  first  time  on 
these  shores,  with  use  of  the  English 
language.  Manteo,  the  first  Indian  con- 
vert, and  Virginia  Dare,  the  first  child 
born  of  English  parents  in  America,  were 
received  into  the  Church. 

Shortly  after  the  destruction  of  the 
Armada,  two  English  ships  in  command 
of  Martin  Pring  landed  at  Plymouth 
harbor,  and  stayed  there  for  six  weeks. 
Probably  they  had  prayers :  it  was  the 
universal  custom.  If  so,  the  Prayer-book 
was  used  in  the  neighborhood  of  Ply- 
mouth Rock  while  William  Brewster  was 
still  postmaster  of  Scrooby,  and  William 
Bradford  was  still  attending  the  parish 
church  of  Austerfield.  Presently,  an  ex- 
pedition in  charge  of  Sir  George  Wey- 
mouth visited  the  coast  of  Maine,  and  set 
up  a  cross  on  Monhegan  Island  to  show 
that  Christian  men  had  been  there.  On 
Sunday,  August  9,  1607,  a  second  expe- 
dition landed  on  the  island,  and  the 
chaplain,  Richard  Seymour,  held  a  serv- 
16 


Church  in  America 


ice  at  the  cross.  This  was  the  first  re- 
ligious service  on  the  soil  of  New  Eng- 
land, of  which  there  is  a  definite  record. 
But  the  colony  was  abandoned.  English 
Christianity  had  already  begun  its  vigor- 
ous life  on  this  continent,  on  May  13th, 
of  that  year,  at  Jamestown. 

The  Settlement 

Beginnings  are  so  important  and  sig- 
nificant, and  this  particular  beginning  is 
now,  after  three  centuries,  so  interesting 
to  us,  that  I  purpose,  even  in  this  brief 
history,  to  consider  it  at  some  length. 

All  attempts  at  American  colonization 
by  individual  adventurers  having  failed, 
a  new  start  was  made  in  1606  by  intro- 
ducing into  the  enterprise  the  joint- stock 
method.  In  that  year,  James  I  chartered 
the  Virginia  Company.  The  land  thus 
granted  extended  along  the  Atlantic  coast 
from  Cape  Fear  to  the  Bay  of  Fundy. 
It  was  divided  into  three  parts,  of  which 
the  southern,  from  Cape  Fear  to  the 
17 


The  Episcopal 

Potomac,  was  assigned  to  a  group  of 
proprietors  who  from  their  residence  in 
London  were  called  the  London  Com- 
pauy.  The  northern  portion,  from  Long 
Island  Sound  to  the  Bay  of  Fundy,  was 
assigned  to  another  group  of  proprietors 
who  from  their  residence  in  and  about 
Plymouth  in  Devonshire  were  called  the 
Plymouth  Company.  The  middle  sec- 
tion was  to  be  awarded  to  such  colonists 
of  either  company  as  should  first  estab- 
lish self-supporting  settlements  in  it. 
Each  of  these  tracts  extended  back  to 
the  Pacific  Ocean,  which  was  thought 
to  be  one  or  two  hundred  miles  distant 
across  the  country. 

On  ^ew  Year's  Day,  1607,  the  London 
Company  sent  three  ships  to  sea, — the 
Discovery^  the  Godspeed  and  the  Susan 
Constant.  The  names  fitted  well  the  as- 
pirations of  the  men  who  in  the  spirit  of 
adventure  and  of  religion  were  seeking 
to  set  up  a  new  home  in  a  foreign  land. 

The  commander  of  the  fleet  was  Cap- 

18 


Church  in  America 


tain  Christopher  I^ewport,  who  had  once 
retrieved  the  fortunes  of  Sir  Walter 
Kaleigh  by  capturing  a  Spanish  treasure- 
ship  whose  cargo  was  worth  four  million 
dollars.  The  council  of  the  colony  was 
composed  of  Bartholomew  Gosnold,  Ed- 
ward Winglield,  John  Smith,  John  Eat- 
cliife,  John  Martin,  and  George  Kendall. 
Gosnold  was  a  mariner  of  exi3erieuce, 
who  in  a  previous  voyage  had  named 
Cape  Cod  and  Martha' s  Vineyard.  Wing- 
field' s  father  had  had  Queen  Mary  and 
Cardinal  Pole  for  sponsors  ;  John  Win- 
throf),  afterward  governor  of  Massa- 
chusetts, was  his  cousin.  Smith  was  a 
soldier  of  fortune,  who  had  already  dis- 
tinguished himself  in  many  amazing  ad- 
ventures in  various  parts  of  the  world. 
The  chaplain  was  Robert  Hunt,  "an 
honest,  religious,  and  courageous  Divine" 
of  the  English  Church. 

The  expedition  was  a  commercial  en- 
terprise.    Tt  was  not  undertaken  like  the 
settlement  of  Plymouth,  under  the  stress 
19 


The  Episcopal 

of  ecclesiastical  conditions,  nor  primarily 
for  the  advancement  of  religion.  But  it 
was  sent  forth,  in  a  religious  spirit.  ' '  The 
way  to  prosper  and  achieve  good  sue- 
cess, ' '  said  the  pai^er  of  instructions,  ^  ^  is 
to  make  yourselves  all  of  one  mind  for 
the  good  of  your  country  and  your  own, 
and  to  serve  and  fear  God,  the  giver  of 
all  goodness,  for  every  plantation  which 
our  Heavenly  Father  hath  not  planted 
shall  be  rooted  ui3." 

After  a  long  and  stormy  passage,  the 
three  ships  entered  Chesapeake  Bay  in 
the  last  week  in  April,  and  made  their 
way  into  Hampton  Eoads.  The  name 
Point  Comfort  testifies  to  their  relief  and 
joy.  Sailing  up  the  wide  river  which 
they  named  for  King  James,  their  patron, 
they  disembarked  on  the  13th  of  May  at 
a  little  peninsula.  They  called  the  place 
Jamestown,  thus  connecting  the  King's 
name  with  English  Christianity  in  Amer- 
ica, as  it  was  soon  to  be  connected  with 
the  English  Bible.  The  land  was  low, 
20 


Church  in  America 


and  was  even  then  fighting  a  losing  battle 
with  the  river.  But  it  was  easily  defen- 
sible, and  this  fact,  in  the  present  peril 
of  savages  and  Spaniards,  determined  the 
settlement. 

They  landed  on  \yednesday.  On  Thurs- 
day, they  set  about  the  erection  of  a  fort, 
a  three-cornered  structure  with  a  cannon 
at  each  angle.  They  prepared  for  Sun- 
day by  hanging  up  an  old  sail,  fastening 
it  to  three  or  four  trees,  to  shelter  them 
from  sun  and  rain ;  seats  they  made  of 
logs ;  a  bar  of  wood  between  two  trees 
served  for  a  pulpit.  This  was  the  Sun- 
day after  Ascension  Day.  The  words  of 
the  Epistle,  ^'  The  end  of  all  things  is  at 
hand,"  may  well  have  seemed  to  them 
a  probable  prophecy ;  but  they  prayed, 
^'We  beseech  Thee,  Lord,  leave  us  not 
comfortless,"  and  the  ascription,  "That 
God  in  all  things  may  be  glorified  through 
Jesus  Christ,  to  whom  be  praise  and  do- 
minion forever  and  ever,"  expressed  the 
desires  of  their  souls. 
21 


The  Episcopal 

*'This/'  says  Smith,  in  words  which 
enable  us  to  see  that  sight  with  the  eyes 
of  one  who  was  himself  a  part  of  it,  ''  this 
was  our  church,  till  we  built  a  homely 
thing  like  a  barne,  set  upon  cratchets,  cov- 
ered with  rafts,  sedge  and  earth,  so  was 
also  the  walls :  the  best  of  our  houses 
[were]  of  the  like  curiosity  :  but  for  the 
most  part  farre  much  worse  workmanship 
that  could  neither  well  defend  [from] 
wind  nor  raine."  First  the  fort,  for  the 
preservation  of  their  lives;  then  the 
Church  for  the  salvation  of  their  souls  ; 
this  was  the  order  of  their  building.  ' '  We 
had  daily  Common  Prayer  morning  and 
evening,^'  says  Smith,  ^' every  Sunday 
two  sermons,  and  every  three  months 
the  Holy  Communion,  till  our  minister 
died  ;  but  our  prayers  daily,  with  a  hom- 
ily on  Sundaies,  we  continued  two  or 
three  years  after,  till  more  preachers 
came."  There  in  the  wilderness,  with 
the  river  before,  and  the  unbroken  forest 
behind,  every  day  began  and  ended  with 
22 


The  Right  Rev.  Samuel  Seabury^  D.  D. 

(See  page  76) 


Church  in  America 


the  Prayer-book  prayers.  The  first  Cele- 
bration of  the  Holy  Coiiimuuioii  was  ou 
the  21st  day  of  June,  being  the  Third 
Sunday  after  Trinity. 

The  affairs  of  Jamestown,  under  the 
London  Company,  were  administered  at 
first  by  Presidents  who  were  elected  by  a 
local  counciL  That  lasted  for  two  years. 
Then  there  was  a  new  charter  and  it  was 
therein  provided  that  the  colony  should 
be  administered  by  governors,  appointed 
directly  by  the  comx^any  itself.  Finally, 
in  1624,  the  King  annulled  the  charter, 
and  took  the  control  of  the  colony  into 
his  own  hand.  Thus  the  history  of  these 
early  years  is  in  two  divisions  :  first,  the 
period  of  the  presidents,  including  the 
Starving  Time  of  1610  ;  then,  the  period 
of  the  governors,  including  the  General 
Massacre  of  1622. 

Under  the  Presidents  :  to  1610 

The  colony  suffered  at  once  from  the 
23 


The  Episcopal 

hostility  of  the  savages,  and  from  the  in- 
experience of  the  settlers. 

The  Indians  of  Virginia  were  of  the 
Algonquin  race,  like  those  of  Xew  Eng- 
land. But  the  New  England  colonists 
came  into  no  great  peril  from  their  sav- 
age neighbors  until  King  Philip's  War, 
in  1675,  after  half  a  century  of  peace. 
The  Massachusetts  Indians,  before  the 
coming  of  the  English,  had  been  broken 
in  spirit  by  defeat  and  depleted  in  num- 
bers by  pestilence.  The  Virginia  In- 
dians, on  the  other  hand,  were  ready  to 
fight ;  they  immediately  began  to  dis- 
tress the  settlers.  Within  the  first  few 
days,  a  force  of  two  hundred  of  them 
assaulted  the  unfinished  fort,  killing 
one  Englishman,  and  wounding  eleven 
others.  Thereafter,  for  a  long  time, 
they  lurked  in  the  long  grass,  wait- 
ing with  arrows  for  unwary  white 
men. 

From  this  peril  the  colony  was  saved, 
for  some  years,  by  the  courage  of  Captain 
24 


Church  in  America 


Smith.  His  services  at  Jamestown  were 
paralleled  later,  in  a  lesser  way,  by  Cap- 
tain Staudish  at  Plymouth.  His  adven- 
ture with  Pocohontas  established  a  truce 
with  the  stoutest  of  their  savage  neigh- 
bors. The  Powhatan  had  his  headquar- 
ters about  fifteen  miles  from  Jamestown  on 
the  north  side  of  the  York  Eiver,  at  what 
is  now  called  Putin  (i.  e.,  Powhatan) 
Bay.  A  stone  structui'e,  commonly  called 
Powhatan's  chimney,  marked  the  place 
until  a  March  wind  blew  it  down  in  1888. 
There  Pocohontas  rescued  Smith  in  a 
manner  not  uncommon  among  Indians, 
and  he  was  formally  admitted  to  their 
tribe.  Even  so,  however,  the  peace  was 
precarious  and  temporary.  The  colo- 
nists, ill-furnished  with  supplies  and  un- 
skilled in  hunting  and  fishing,  were  de- 
pendent ui^on  the  Indians  for  food.  A 
concerted  plan  was  formed  to  starve  them 
out.  This,  Smith  defeated  by  the  might  of  a 
bold  face  and  a  confident  voice,  appealing 
to  a  fear  which  was  close  allied  to  igno- 
25 


The  Episcopal 

ranee.  But  the  situation  was  full  of 
danger. 

A  more  serious  hindrance  to  the  prog- 
ress of  the  colony  was  the  inexperience 
of  the  settlers.  The  process  of  successful 
colonization,  even  after  several  tragic 
lessons,  had  not  yet  been  learned  by  the 
English  i)eople.  The  kind  of  men  to 
send,  and  the  equipment  of  tools  and 
stores  to  send  with  them,  had  not  yet 
been  determined.  Among  the  planters 
there  were,  indeed,  four  carpenters,  a 
blacksmith,  two  brick-layers  and  twelve 
"  labourers,"  together  with  a  preacher,  a 
surgeon,  a  sailor,  a  tailor  and  a  barber  ; 
but  the  others  were  mostly  gentlemen 
volunteers  and  servants. 

By  reason  of  the  unfamiliar  climate, 
and  the  malarious  dampness  of  the  camp, 
and  the  insufliciency  of  food,  half  of  the 
colonists  died  between  May  and  Septem- 
ber. They  had  the  same  hard  experience, 
a  few  years  later,  who  faced  the  rigors  of 
Plymouth.  It  was  the  inevitable  conse- 
26 


Church  in  America 


queuce  of  a  lack  of  understanding  of  the 
art  of  planting  colonies.  The  settlers  had 
no  corn  and  no  cattle.  A  little  wheat 
and  barley  remained  from  the  provisions 
of  the  ship,  but  most  of  it  was  spoiled. 
Their  only  drink  was  water  from  the 
river,  which  at  high  tide  was  salt  and  at 
low  tide  was  foul.  ''Had  we  been  as 
free  from  all  sins  as  gluttony  and  drunk- 
enness," said  one  of  the  company,  "we 
might  have  been  canonized  for  saints." 
Thus  they  spent  the  first  summer.  Xext 
to  Morning  and  Evening  Prayer  the  most 
used  service  in  the  Prayer-book  was  that 
appointed  for  the  burial  of  the  dead. 
Captain  Newport  came  back  in  January, 
1608,  with  the  "First  Supply"  of  pro- 
visions and  new  colonists,  and  brought  a 
"  Second  Supply  "  in  September.  This 
made  the  number  about  two  hundred. 

Englishmen  were  still  under  a  twofold 
delusion  concerning  America.     They  be- 
lieved that  it  lay  upon  an  easy  route  to 
India,  and  that  the  way  was  strewn  with 
27 


The  Episcopal 

gold  and  jewels.  The  London  Company 
charged  Captain  Newport,  on  pain  of 
dismissal,  to  bring  back  either  a  lumj)  of 
gold  or  a  map  of  the  route  to  the  South 
Seas.  These  hopes,  which  were  largely 
dispelled  before  the  Puritan  emigration, 
attracted  adventurous  spirits.  Industrial 
conditions  in  England  contributed  an- 
other element  to  the  colonial  situation  in 
Virginia.  The  land  had  not  yet  recov- 
ered from  the  social  changes  consequent 
upon  the  dissolution  of  the  monasteries. 
When  agriculture  began  to  give  place  to 
sheep -raising,  this  turned  great  numbers 
of  small  farms  into  wide  ranges  of  i^asture 
land,  and  left  farm  laborers  without  em- 
ployment. Moreover,  the  unj)recedented 
increase  in  the  amount  of  available  gold 
from  the  mines  of  Peru  had  caused  a 
calamitous  rise  in  prices,  thus  magnify- 
ing the  cost  of  living.  The  idle  people, 
victims  of  these  various  changes,  offered 
a  tremendous  economic  problem  for  which 
the  colonies  seemed  to  offer  some  solution. 
28 


Church  in  America 


For  the  good  of  England,  numbers  of 
these  people  were  transported  to  these 
shores.  The  good  of  America  was  not 
especially  considered.  Therefore  many 
of  the  settlei*s  who  came  in  Xewport's 
ships  did  but  add  to  the  difficulties  and 
distresses  of  the  Jamestown  colony. 

Captain  Smith  came  presently  into 
control,  and  Chaplain  Hunt  was  his  right 
hand.  Together  they  administered  the 
settlement,  the  man  of  the  Fort  and  the 
man  of  the  Chui^ch.  Wingfield,  in  an 
extant  account  of  those  days,  gives  us  a 
curious  glimpse  of  the  j)lace  of  religion 
in  the  plantation.  He  is  at  pains  to  de- 
fend himself  against  an  accusation  that 
he  had  once  asked  the  chaplain  to  omit 
the  sermon.  The  Indians  were  about  the 
town  that  day,  he  said,  and  by  the  time 
they  were  dispersed  the  sun  was  setting. 
* '  The  preacher  did  aske  me  if  it  weare 
my  pleasure  to  have  a  sermon  :  hee  said 
hee  was  prepared  for  it.  I  made  answere 
that  our  men  were  weary  and  hungry  and 
29 


The  Episcopal 

that  hee  did  see  the  tynie  of  the  dale  was 
faiT  past — and  that  if  it  pleased  him,  wee 
would  spare  him  till  some  other  tyme." 
In  general,  Wingfield  adds,  "I  never 
failed  to  take  such  noates  by  wrighting 
out  of  his  doctrine  as  my  capacity  could 
comprehend,  unless  some  raynie  day  hin- 
dred  my  indeavour."  Thus  they  spent 
their  Sundays,  the  chaplain  preach- 
ing, and  the  congregation  of  gentlemen 
and  soldiers  and  laborers  and  servants, 
"wrighting  out  of  his  doctrine"  accord- 
ing as  their  capacity  could  comprehend. 
The  colony  was  an  English  parish, — 
lacking  only  wives  and  children, — in  the 
wilds  of  Yii'ginia. 

But  the  chaplain  died,  and  Captain 
Smith,  injured  by  an  explosion  of  pow- 
der, returned  to  England,  and  Virginia 
saw  him  no  more.  The  next  exploits  of 
this  stout  churchman  were  in  Kew  Eng- 
land, to  which  country  he  gave  that 
name.  Then  came  the  Starving  Time. 
There  was  no  efficient  discipline,  and  the 
30 


Church  in  America 


stores  were  consumed.  The  Indians  drove 
away  the  settlers'  hogs,  and  killed  the 
settlers  whenever  they  had  an  oppor- 
tunity. Winter  came,  and  fierce  cold 
with  it,  so  that  men  froze  to  death.  For 
lack  of  axes,  or  strength  to  wield  them, 
or  for  fear  of  Indians,  no  trees  were  cut 
in  the  woods,  but  the  cabins,  as  death 
emptied  them,  were  burned  for  fuel. 
Even  the  protecting  x^alisade,  meant  for 
use  against  the  savages,  was  used  for  fire 
against  the  bitter  frost.  It  w^as  too  much 
for  the  faith  of  some.  One  flung  his 
Bible  into  the  fire  crying,  ^^Thereisno 
God  in  heaven  V^ 

Under  the  Governoes  :  to  1624 
Meanwhile,  in  England,  there  had  been 
a  change  in  the  charter  of  the  company. 
The  administration  of  the  presidents  had 
passed  into  the  administration  of  the 
governors.  A  great  new  expedition  was 
in  preparation  under  the  first  colonial 
governor,  Lord  Delaware.  Delaware  was 
31 


The  Episcopal 

related  on  his  mother's  side  to  QiieeD 
Elizabeth.  His  sister's  son  became  the 
first  treasurer  of  Harvard  College.  Sir 
Thomas  Gates  was  his  lieutenant-gov- 
ernor. 

The  fleet  sailed  with  the  prayers  of  the 
churches,  one  division  starting  first  under 
Gates,  the  second  following,  some  time 
after,  under  Delaware.  The  shij)  which 
carried  Gates,  the  Sea  Venture^  was 
wrecked  on  the  Bermudas.  The  others 
of  the  first  expedition,  the  '^  Third  Sup- 
ply," reached  Jamestown  in  the  Starving 
Time,  to  which  their  hungry  mouths  con- 
tributed. After  perils  and  escapes,  of 
which  Shakespeare  made  use  in  ''The 
Tempest,"  Gates  refitted  his  broken  ships 
and  came  to  Jamestown.  Of  five  hundred 
settlers,  only  sixty  were  then  alive.  They 
had  sm'vived  distresses  which  have  no 
l)arallel  in  the  tragic  history  of  American 
colonization.  They  were  then  in  the  last 
extremities  of  weakness. 

Gates  had  his  chaj)lain  with  him,  Mas- 
32 


Church  in  America 


ter  Buclc.  The  firet  act  was  to  assemble 
the  settlers  in  the  church.  There,  led  by 
the  minister,  they  prayed  their  i)ra3^ers 
together.  Then  they  took  council  one  of 
another  and  determined  to  abandon  the 
undertaking.  They  would  forsake  Vir- 
ginia, and  make  their  way  to  Newfound- 
land. Accordingly,  they  got  together 
their  few  possessions,  packed  their  bags 
and  boxes,  said  farewell  to  Jamestown, 
which  had  become  to  them  a  cemetery 
rather  than  a  settlement,  and  pushed  out 
ux)on  the  river  to  the  sea.  At  that  mo- 
ment, the  ships  of  Lord  Delaware  came  in 
sight.  There  he  was,  with  men  and  pro- 
visions, for  the  rescue  of  the  colony. 

Delaware  knelt  in  prayer  on  the  bank 
of  the  river,  and  they  all  joined  in  a 
silent  thanksgiving  to  God  for  the  sud- 
den mercy  of  this  deliverance.  Then 
they  went  to  church,  and  Master  Buck 
preached,  and  offered  i)raise  and  prayer. 
Thus  with  acts  of  devotion,  in  the  spirit 
of  piety,  and  in  the  name  of  God,  the 
33 


The  Episcopal 

colony  began  to  live  anew.  After  that, 
they  went  on  unfalteringly,  in  faith  and 
courage,  and  were  blessed  increasingly. 
The  colonists  who  had  lived  through  the 
long  starvation,  were  men  of  stout  wills 
and  stalwart  bodies.  The  new  arrivals 
were  many  of  them  artisans  and  mechan- 
ics. The  church  was  repaired,  and  the 
daily  service  was  resumed.  Pews  were 
made  of  cedar,  and  an  altar  of  walnut. 
On  Sundays  the  place  was  full  of  color 
from  the  wild  flowers  with  which  it  was 
garnished,  and  from  the  scarlet  cloaks 
of  the  fifty  spearmen  who  composed  the 
governor's  body-guard. 

Delaware  returned  and  first  Sir  Thomas 
Gat«s  and  then  Sir  Thomas  Dale  ruled  in 
]iis  stead.  They  were  stern  men,  who 
had  seen  hard  service  in  the  Netherlands. 
They  laid  upon  the  colonists  the  obliga- 
tions of  laws  which  in  our  gentle  times 
seem  harsh.  Settling  in  their  minds  what 
men  ought  to  do,  they  made  them  do  it, 
under  severe  i)enalties.  And  the  com- 
34 


The  Right  Rev.  William  White,  D.  D. 
(See  page  gz) 


Church  in  America 


pulsions  included  chiu'ch  attendance,  and 
obedience  to  religion.  That  was  a  uni- 
versal custom  of  the  age,  followed  alike 
by  Puritan  and  Chiu'chman. 

While  Gates  and  Dale  were  thus  en- 
forcing order,  John  Eolfe  was  introducing 
into  the  Jamestown  colony  a  kind  of  in- 
dustry which  from  that  time  to  this  has 
determined,  for  better,  for  worse,  the 
character  of  life  in  the  South.  They 
used  to  have  a  saying  in  Virginia  that 
God  made  first  man,  then  woman,  thirdly 
corn,  and  fourthly  tobacco.  Eolfe  began 
the  cultivation  of  tobacco. 

The  general  conditions  of  life  in  Xew 
England  were  settled  by  the  glaciers, 
which  made  farming  difficult  by  scatter- 
ing stones  over  the  fields,  provided  cod- 
fisheries  by  dropping  stones  into  the  sea, 
and  dug  the  channels  of  the  rivers  whose 
waters  should  turn  the  wheels  of  mills. 
The  New  England  settlers  were  accord- 
ingly gathered  into  many  little  commu- 
nities, seated  by  harbors  and  waterfalls, 

35 


The  Episcopal 

and  iu  the  intervales,  where  the  holdings 
of  land  were  small.  Everything  was  right 
for  the  ux)building  of  democracy. 

Until  quite  recent  times  it  was  the 
fashion  with  American  historians,  most 
of  whom  lived  in  New  England,  to  dis- 
parage the  Virginia  colonists  as  cavaliei's 
and  aristocrats  in  contrast  with  their 
sturdy,  hard-working,  and  progressive 
neighbors  in  Massachusetts.  The  fact 
that  many  of  the  historians  were  Puritans 
as  well,  tended  to  make  this  contrast 
more  emphatic  and  significant.  It  is  now 
perceived,  however,  by  students  of  his- 
tory, that  the  differences  between  the  two 
localities  have  grown  out  of  the  soil  itself. 
The  settlers  of  Virginia  and  Massachusetts 
came  substantially  from  the  same  English 
stock,  and  from  the  same  conditions  of 
English  life.  They  were  of  the  middle 
class,  south  and  north  alike,  yeomen  and 
tradespeople,  with  an  intermingling  in 
each  colony  of  a  few  persons  of  gentle 
birth  and  breeding.  With  the  exception 
36 


Church  in  America 


of  the  Pilgrims  of  Plymouth,  they  were 
all  Churchmen,  Piu'itau  Chiu-chmeu.  The 
ecclesiastical  differences  aucl  the  social 
differences  were  developed,  for  the  most 
part,  after  leaving  England.  The  most 
potent  force  in  this  diverse  development 
was  the  nature  of  the  soil.  Other  influ- 
ences, of  course,  came  into  play.  The 
near  neighborhood  of  the  Plymouth  In- 
dependents was  a  factor  in  the  new  growth 
of  the  Massachusetts  men.  The  great 
number  of  clergymen  of  uncommon  ability 
in  the  northern  colony  gave  it  a  theological 
strain  such  as  was  unknown  in  the  South. 
But  the  soil  determined  the  difference. 

The  soil  of  Virginia  was  congenial  to 
the  production  of  tobacco.  This  became 
almost  immediately  the  great  crop.  It 
required  wide  estates.  It  needed  a  great 
number  of  laborers,  but  required  very 
few  of  them  to  be  skilled  workmen.  In 
consequence,  the  more  enterprizing  of 
the  settlers  became  landowners  on  a  large 
scale.  They  lived  in  great  houses,  sepa- 
37 


The  Episcopal 

rate  one  from  another,  with  bad  roads 
between.  There  were  few  oi)portunities 
for  conference  and  discussion.  There 
was  a  wide  social  distance  between  the 
employer  and  the  emi3loyed.  This  dis- 
tance was  disastrously  increased  in  1619 
when  a  ^' Dutch"  ship  appeared  at 
Jamestown,  having  for  sale  a  cargo  of 
twenty  negroes. 

In  that  year,  there  being  a  thousand 
colonists,  living  in  eleven  settlements,  a 
novel  and  notable  step  was  taken  by  Sir 
George  Yeardley,  then  governor,  under 
the  instruction  of  the  London  Company. 
By  his  summons  burgesses  were  elected, 
two  from  each  community,  to  meet  in  a 
representative  assembly  for  the  enact- 
ment of  laws.  The  place  of  meeting  was 
the  church  at  Jamestown.  The  church 
was  new  that  year  :  the  building  of  Dela- 
ware's day  having  given  place  to  a  wooden 
structure,  fifty  feet  long  and  twenty  feet 
wide. 

There  in  the  church  itself  was  held  the 
38 


Church  in  America 


first  of  all  American  congresses,  the  be- 
ginning of  all  fi'ee  government  in  this 
country. 

The  session  began  on  July  30,  1619, 
with  a  prayer  of  Master  Buck  "that  it 
would  please  God  to  guide  and  sanctify 
all  our  proceedings  to  His  own  glory  and 
the  good  of  the  plantation."  Laws  were 
passed  against  idleness,  gaming,  drunk- 
enness, and  ' '  excess  in  apparel. ' '  Plans 
were  made  for  the  education  of  the  chil- 
dren of  the  natives  "  in  the  true  religion,'^ 
and  by  way  of  preparation  for  ' '  the  col- 
lege intended  for  them."  All  ministers 
were  instructed  to  make  an  annual  report 
of  christenings,  burials,  and  marriages. 
They  were  to  read  divine  service  accord- 
ing to  the  order  of  the  Church  of  Eng- 
land, and  every  Sunday  afternoon  to  cat- 
echize the  children.  The  people  were  to 
frequent  the  services  and  sermons,  all 
such  as  bore  arms  bringing  their  "pieces, 
swordes,  powder,  and  shotte." 

The  report  of  the  Assembly  shows  that 
39 


The  Episcopal 

the  governor  was  accustomed  to  sit  in  the 
chancel.  A  curious  regulation  provided 
that  the  taxes  should  be  assessed  at  serv- 
ice time,  all  single  men  being  taxed  ac- 
cording to  their  dress,  and  married  men 
according  to  the  dress  of  their  wives. 
Ruffs  and  laces,  and  coats  and  gowns  of 
bright  colors  enlivened  the  Church  on 
Sundays  even  in  those  early  times.  Al- 
ready there  had  been  a  brilliant  wedding, 
when  Pocahontas  and  John  Eolfe  were 
married  in  the  chancel  in  1614.  The 
brick  church,  whose  tower  remains,  was 
fifty-six  feet  long  and  twenty-eight  feet 
wide,  and  was  built  in  1639. 

By  the  year  1622,  the  colony  extended 
up  the  James  Eiver  for  a  hundred  and 
forty  miles,  a  narrow  strip  of  settled 
country  through  a  region  still  in  the 
hands  of  hostile  savages.  This  hostilit}^, 
however,  had  been  almost  forgotten  in  the 
eight  years  of  peace.  Suddenly,  without 
warning,  the  Indians  arose  and  massacred 
the  colonists.  They  assaulted  the  whole 
40 


Church  in  America 


Hue  of  settlements,  and  killed  between 
three  and  four  hundred  ])eoi)le. 

This  massacre  prevented  two  excel- 
lent purposes  with  which  the  minds  of 
the  i^lanters  had  been  seriously  occux^ied. 
It  put  a  stop  to  all  j)lans  for  Indian  mis- 
sions, and  for  higher  education. 

As  for  the  Indians,  their  sudden  vic- 
tory was  their  destruction.  The  colony, 
recovering  from  its  sur^jrise  and  defeat, 
drove  them  away.  Thenceforth,  they 
were  accounted  ^'  irrecosileable  enemies," 
and  if  any  came  lurking  about,  the  stat- 
utes empowered  the  captain  to  gather  a 
party  of  his  men  and  hunt  them  like 
wolves. 

At  the  same  time,  the  massacre  killed 
the  college.  It  is  interesting  to  see  how 
the  English  appreciation  of  learning, 
which  founded  Harvard  College  in  1630, 
moved  the  Jamestown  colony  in  1621. 
**  It  is  a  just  and  wholesome  pride,"  says 
John  Fiske,  "that  Kew  England  people 
feel  in  recalling  the  circumstances  under 
41 


The  Episcopal 

which  Harvard  College  was  founded,  in  a 
little  colony  but  six  years  of  age,  still 
struggling  against  the  perils  of  the  wilder- 
ness and  the  enmity  of  its  sovereign. 
But  it  should  not  be  forgotten  that  aims 
equally  lofty  and  foresight  equally  intel- 
ligent were  shown  by  the  men  who  from 
1619  to  1624  controlled  the  affairs  of 
Virginia." 

They  proposed  to  establish  a  university 
for  English  and  Indian  youths.  The 
London  Company  endowed  it  with  ten 
thousand  acres  of  land  ;  the  Archbishops 
contributed  fifteen  hundred  jjounds  ;  the 
Bishop  of  London  added  another  thou- 
sand. An  anonymous  contributor,  who 
signed  himself  ' '  Dust  and  Ashes, ' '  prom- 
ised a  thousand  more.  Another  bene- 
factor was  Nicholas  Ferrar,  of  Little 
Gidding,  the  friend  of  George  Herbert 
and  of  Isaak  Walton.  One  donor  gave 
his  library,  another  provided  Bibles  and 
Prayer-books,  another  presented  the 
Communion  plate.  Mr.  George  Thorp 
42 


Church  in  America 


came  over  to  be  the  Eector  of  the  College. 
He  had  hardly  arrived  when  the  savages 
fell  upon  the  settlements,  and  he  was 
killed.  Then  for  a  good  while,  the  en- 
ergies of  the  colony  were  all  needed  for 
preservation  and  recuperation. 

The  substantial  and  enduring  strength 
of  the  settlement  was  shown  by  the  confi- 
dence with  which  the  planters  undertook 
the  restoration  of  their  fortunes.  But 
from  that  time,  the  History  of  Jamestown 
is  merged  in  the  larger  annals  of  the  col- 
ony in  general. 


43 


II 

IN  THE  COLONIES 

After  the  settlement  of  Jamestown, 
the  history  of  the  Church  in  the  colonies 
is  within  a  space  of  time  whose  bounda- 
ries we  may  set,  for  convenience  of  mem- 
ory, at  1620  on  the  one  side,  and  1776  on 
the  other. 

This  space  of  about  one  hundred  and 
fifty  years, — a  half  of  our  history, — falls 
naturally  into  two  parts,  the  first  beiug 
in  the  seventeenth  century,  and  the  sec- 
ond in  the  eighteenth.  In  the  first  of 
these  periods,  England  was  for  the  most 
j)art  under  the  House  of  Stuart,  in  the 
second  it  was  for  the  most  part  under  the 
House  of  Hanover.  In  the  first  period 
our  ancestors  in  England  were  engaged 
in  ecclesiastical  contentions,  in  the  sec- 
ond they  were  engaged  in  political  con- 
tentions. In  the  first  period  the  Church 
44 


Church  in  America 


in  this  country  existed  maiuly  in  Vir 
giuia  and  Maryland,  and  was  adminis- 
tered by  commissaries  of  the  Bishop  of 
London ;  in  the  second,  the  Church  a]}- 
peared  in  all  the  colonies  and  was  fos- 
tered by  missionaries  of  the  Society  for 
the  Propagation  of  the  Gospel  in  Foreign 
Parts. 

Disability  and  Uxpopulaeity 

During  this  entire  time,  from  the  plant- 
ing of  Jamestown  to  the  Declaration  of 
Independence,  the  Church  lay  under  the 
disability  of  an  incomplete  organization. 
It  was  without  a  resident  bishop.  Peti- 
tions without  number  were  presented  to 
the  English  authorities  of  both  Church 
and  State,  asking  for  a  bishop.  They 
came  from  both  sides  of  the  ocean,  from 
missionaries,  from  eminent  laymen,  from 
convocations  of  clergy. 

Sometimes  these  petitions  were  de- 
clined by  reason  of  indifference  or  igno- 
rance. Church  people  in  England  knew 
45 


The  Episcopal 

little  about  this  country  and  many  of 
them  cared  less.  We  seemed  to  them 
like  a  iDOor  plantation  in  the  middle  of 
the  Soudan.  Moreover,  the  only  bishop 
who  then  seemed  possible  was  a  dignified 
person,  who  resided  in  a  palace,  had  six 
horses  to  his  carriage,  and  was  accus- 
tomed to  the  society  of  courts.  They 
could  not  imagine  him  in  Jamestown. 

Sometimes  the  petitions  were  declined 
by  reason  of  the  current  contentions. 
The  wars  of  the  seventeenth  century  kept 
the  attention  and  interest  of  most  men  at 
home ;  they  had  no  time  to  mind  the 
colonies.  The  wars  of  the  eighteenth 
century  fostered  the  spirit  of  independ- 
ence which  at  last  asserted  itself  in  the 
American  Revolution ;  people  in  this 
country,  at  first  Puritans,  but  afterward 
Churchmen  also,  objected  to  an  institu- 
tion which  might  hold  the  colonies  more 
firmly  to  the  English  throne.  Thus  in 
the  seventeenth  century,  when  American 
Churchmen  appealed  for  a  bishop,  they 
46 


The  Right  Rev.  Alexander  V.  Griswold,  D.  D. 

(See  page   103) 


Church  in  America 


were  met  by  English  indifference ;  and 
in  the  eighteenth  century,  when  English 
Churchmen  were  desirous  that  a  bishop 
should  be  sent  to  America,  they  were 
met  by  American  hostility ;  and  there 
was  no  bishop. 

There  being  no  bishop,  there  was  nO' 
body  here  to  ordain  new  ministers.  Or- 
dination could  be  had  only  by  going  to 
Loudon.  But  that  involved  both  ex- 
pense and  peril.  The  ships  were  beset 
not  only  by  winds  and  waves,  but  by 
pirates  and  by  smallpox.  Accordingly 
the  number  of  clergy  was  small.  When 
the  non-episcopal  brethren  came,  with 
their  easy  and  direct  arrangements  for 
the  planting  of  parishes,  they  established 
themselves  in  strength ;  but  the  Church 
lacked  leaders.  Moreover,  in  conse- 
quence of  this  ordination  journey,  not 
only  was  the  number  of  ministers  small, 
but  few  of  them  had  previously  lived  in 
America.  During  most  of  this  period, 
the  ministry  of  the  Church  was  chiefly 
47 


The  Episcopal 

replenished  not  from  the  homes  of  the 
planters,  and  not  by  the  accession  of  men 
who  were  acquainted  by  experience  with 
colonial  life,  but  from  England.  There 
they  were  ordained  and  had  commonly 
served  an  English  parish  before  they  pre- 
sented themselves  here.  Some  of  them 
were  good  men,  filled  with  missionary 
enthusiasm  ;  but  some  came  because  they 
could  not  find  employment  at  home. 
Even  the  good  men,  coming  thus  into 
the  back  woods,  found  it  difficult  to  un- 
derstand their  parishioners,  and  their 
parishioners  found  it  equally  difficult  to 
understand  them. 

In  addition  to  the  disability  caused  by 
the  absence  of  bishops,  the  Church  in 
most  of  the  colonies  had  the  further  dis- 
advantage of  unpopularity.  The  general 
conditions  in  seventeenth-century  Eng- 
land favored  not  an  episcopal,  but  a 
non-episcopal  emigration.  Most  of  the 
colonies  were  founded  at  a  time  when 
the  Puritans  were  pursued  by  the  au- 
48 


Church  in  America 


thorities.  Their  opinions  both  in  poli- 
tics and  in  religion  were  in  stout  oi)posi- 
tion  to  the  powers  civil  and  ecclesiastical. 
Clergymen  of  a  Puiitan  mind  were  there- 
fore silenced  and  dispossessed,  and  their 
sui^porters  were  fined  and  imi:)risoued. 
Men  of  energy,  and  enterprise  and  con- 
viction came  over  here  to  get  away.  In 
Massachusetts  and  Connecticut,  the  Con- 
gregationalists  and  the  Presbyterians  ;  in 
Khode  Island,  the  Baptists ;  in  Peunsj^l- 
vauia,  the  Quakers ;  made  up  the  great 
majority  of  the  colonists.  Churchmen, 
for  whom  England  was  a  x)leasant  country 
and  who  had  no  strong  reason  to  be  emi- 
grants, stayed  at  home.  Except  in  Vir- 
ginia and  Maryland,  they  made  up  an 
inconsiderable  portion  of  the  population. 
The  little  minority  of  Churchmen  were 
inevitably  unpopular.  Their  neighbors 
had  brought  from  England  a  strong  re- 
sentment against  both  Church  and  State. 
They  imparted  to  their  children  the  ani- 
mosity which  went  along  with  the  Puri- 
49 


The  Episcopal 

tan  Revolution  and  the  Restoration  of  the 
Stuarts.  To  their  minds,  the  Church 
stood  for  the  bigotry  of  bishojDS  and  the 
tyranny  of  kings.  It  rej^resented  a  state 
of  life  from  which  they  had  escaped,  and 
from  which  they  hoped  ever  to  be  free. 
John  Winthrop  had  a  lot  of  books  stored 
in  aloft,  and  among  them  one  in  which  the 
New  Testament  and  the  Prayer-book  were 
bound  together.  One  day,  the  mice  got 
in  and  ate  the  Prayer-book,  leaving  the 
New  Testament  untouched.  It  seemed  to 
^Yinthrox)  an  appro^iriate  mark  of  the 
disapproval  of  heaven. 

In  Virginia,  the  Church  was  formally 
established  by  the  House  of  Burgesses. 
A  like  action  was  afterward  taken  in 
Maryland.  This  colony,  founded  by  Ro- 
man Catholics  on  principles  of  religious 
liberty,  had  come  into  possession  of  the 
Puritans  during  the  Commonwealth,  and 
then,  after  the  Restoration,  was  adminis- 
tered by  Churchmen.  In  the  Carolinas, 
the  Church  was  established  by  the  pro- 
50 


Church  in  America 


prietary  charter.  Maine  and  New  Hamp- 
shire were  founded  by  Churchmen. 
Charles  I  once  hoped  to  make  them  su- 
perior to  their  Puritan  neighbors.  He 
appointed  Ferdinando  Gorges,  the  pro- 
prietor of  Maine,  and  John  Mason,  the 
proprietor  of  New  Hampshire,  to  posi- 
tions of  authority  over  all  New  England. 
Beacon  Hill,  in  Boston,  derives  its  name 
from  the  signal  by  which  the  Puritans 
were  to  warn  the  community  of  the  aj:)- 
proach  of  the  Churchman.  But  the 
Churchman  did  not  come,  and  the  Church 
colonies  soon  fell  into  the  hands  of  Mas- 
sachusetts. In  New  York,  an  Act  of 
Assembly  taxed  the  jDCople  for  the  sup- 
port of  ' '  Protestant ' '  ministers,  and  this 
was  interpreted  by  several  governors 
who  were  Churchmen,  to  mean  clergy  of 
the  Church  of  England  ;  to  that  extent 
the  Church  was  established  in  that 
colony. 


51 


The  Episcopal 

The    Commissaries  :    Seventeenth 

Century 
The  strength  of  the  colouial  church  of 
the  seventeenth  century  was  in  Virginia 
and  Maryland.  In  1650,  and  after,  colo- 
nists came  who  had  been  driven  out  of 
England  by  the  Puritans,  as  the  Puritans 
had  previously  been  exiDclled  by  the 
Churchmen.  These  were  men  who  were 
devoted  to  ideals,  and  who  had  suffered 
for  the  sake  of  the  King  and  of  the 
Church.  They  imported  a  new  and  valu- 
able quality  into  Southern  life.  The 
comforts  of  a  gentle  climate,  the  ease 
and  plenty  of  the  great  plantations,  the 
existence  of  a  leisure  class,  brought  seri- 
ous temptations  and  affected  clergy  and 
laity  alike.  The  story  of  the  Southern 
Church  in  the  middle  of  the  century  is 
not  altogether  pleasant  reading,  though 
the  unpleasant  features  have  been  exag- 
gerated out  of  perspective.  The  Vir- 
ginia colonists  who  appealed  to  the  Great 
and  General  Court  of  Massachusetts  to 
62 


Church  in  America 


send  down  ministers  of  tlie  gospel,  are 
found  to  be  three  congregations  of  Pim- 
tans  who  naturally  desired  Puritan 
preaching.  The  incident  has  been  made 
to  imply  that  the  Virginia  Churchmen 
were  in  need  of  missionaries.  One  re- 
members that  Morton  of  Merrymount 
was  accused  of  atheism  by  his  neighbors 
in  Boston,  the  basis  of  the  charge,  ac- 
cording to  John  Fiske,  being  the  fact 
that  he  used  the  Book  of  Common 
Prayer  !  In  Massachusetts  as  well  as  in 
Virginia,  the  colonists,  Puritan  and 
Churchman  alike,  were  of  the  same 
blood,  and  met  temptation  sometimes 
with  success,  sometimes  with  failure. 
But  after  1650  the  Virginians  improved 
much. 

Then  the  commissaries  came,  to  repre- 
sent the  Bishop  of  London,  and  to  exer- 
cise such  discipline  as  was  possible  un- 
der the  circumstances.  The  first  was  the 
Rev.  James  Blair,  appointed  for  Vir- 
ginia.    He  found  seventy  places  of  wor- 

53 


The  Episcopal 

ship  in  the  colony,  all  under  the  admin- 
istration of  the  Church,  half  of  them 
provided  with  ordained  ministers,  the 
other  half  having  lay  readers.  There 
were  parsonages  for  all  the  clergy,  and 
extensive  glebe  lands.  The  second  com- 
missary was  the  Eev.  Thomas  Bray,  for 
Maryland. 

Blair  and  Bray  were  impressed  alike 
with  the  need  of  more  ministers,  and 
each  endeavored,  in  his  own  way,  to  sup- 
ply the  need.  Blair  founded,  in  1693, 
the  College  of  William  and  Mary.  Bray 
founded,  in  1701,  the  Society  for  the 
Propagation  of  the  Gospel  in  Foreign 
Parts. 

The  College  of  William  and  Mary  is 
the  oldest  school  in  the  country,  next  to 
Harvard.  It  suffered  bitterly  both  in  the 
War  of  Independence  and  in  the  War  of 
the  Union,  and  has  never  recovered  from 
these  losses  ;  but  in  the  colonial  period  it 
was  an  influential  institution.  It  is  re- 
membered among  scholars  as  the  birth- 
54 


Church  in  America 


place,  in  1776,  of  the  oldest  literary 
society  iu  this  country,  the  Phi  Beta 
Kappa.  It  is  taken  into  account  by  his- 
torians as  the  nursery  of  the  Southern 
men  who  took  their  great  part  in  the 
making  of  the  nation.  Thomas  Jeffer- 
son, the  author  of  the  Declaration  of  In- 
dependence, and  John  Marshall,  the  inter- 
I)reter  of  the  Constitution,  were  educated 
there.  George  Washington  was  Chan- 
cellor of  the  college.  Out  of  this  insti- 
tution came  young  men  of  character  and 
learning  to  minister  to  the  parishes  of 
the  colonial  church. 

The  Society  for  the  Propagation  of  the 
Gospel  in  Foreign  Parts  (The  ''Vener- 
able Society,"  the  ''S.  P.  G.")  was  the 
first  fruit  of  a  new  missionary  zeal  in 
England,  and  of  a  new  interest  in  the 
welfare  of  the  colonies.  From  the  time 
of  its  formation  the  supply  of  clergy  for 
the  colonial  church  increased  greatly,  and 
much  care  was  taken  in  the  selection  of 
them.     The  first  missionaries  of  the  So- 

55 


The  Episcopal 

ciety,  George  Keith  and  John  Talbot, 
made  a  general  visitation  of  the  colonies. 
They  found  fifty  clergymen  of  the  Church 
of  England  in  this  country,  of  whom 
seventeen  were  in  Maryland  and  twenty- 
five  in  Virginia.  Of  the  others,  three 
were  in  the  Carolinas,  two  in  Pennsyl- 
vania, two  in  New  England,  one  in  New 
York.  Outside  of  Virginia  and  Mary- 
land, there  were  four  church  buildings  : 
St.  Philip's  in  Charleston  (1682),  King's 
Chapel  in  Boston  (1689),  Christ  Church 
in  Philadelphia  (1695),  and  Trinity 
Church  in  New  York  (1697).  A  glance 
at  these  four  parishes  will  complete  our 
survey  of  the  Colonial  Church  in  the 
seventeenth  century. 

1.  In  the  Carolinas  for  twenty  years 
after  their  settlement,  there  was  no  visi- 
ble recognition  of  religion.  The  planters 
lived,  for  the  most  part,  on  large  farms, 
each  proprietor  in  the  midst  of  his  estate. 
In  1680,  however,  Eeginald  and  Millicent 
Jackson  provided  a  church  lot  in  Charles- 

56 


The  Right  Rev.  John  Henry  Hobart,  D.  D. 

(See  page  103) 


Church  in  America 


tou,  and  on  it  a  church  building  was 
presently  placed.  An  early  rector,  Sam- 
uel Marshall,  was  so  well  liked  that  the 
Assembly  appropriated  to  him  and  his 
successors  a  stipend  of  one  hundred  and 
fifty  pounds,  and  added  as  a  personal 
gift  "a  negro  man  and  woman  and  four 
cows  and  calves." 

2.  The  settlers  of  ^N'ew  England  who 
landed  at  Plymouth  in  1620,  were  separa- 
tists who  had  definitely  left  the  Church  of 
England.  But  the  settlei^  who  landed  at 
Salem  in  1630  were  members  of  the 
Church.  ''Farewell,"  they  said,  "dear 
England  !  Farewell  the  Church  of  God 
in  England,  and  all  the  Christian  friends 
there  !  We  do  not  go  to  Xew  England 
as  Separatists  from  the  Church  of  Eng- 
land, though  we  cannot  but  separate  from 
the  corruptions  of  it :  but  we  go  to  i^rac- 
tise  the  positive  part  of  church  reforma- 
tion and  i^ropagate  the  Gospel  in  Amer- 
ica." "  We  desire  you  would  be  pleased 
to  take  notice  of  the  principals  and  body 
57 


The  Episcopal 

of  our  company, ' '  wrote  Winthrop,  ^ '  as 
those  who  esteem  it  our  honor  to  call  the 
Church  of  England,  from  which  we  rise, 
our  dear  mother,  and  we  cannot  part 
from  our  native  country,  where  she  spe- 
cially resideth,  without  much  sadness  of 
heart,  and  tears  in  our  eyes,  ever  ac- 
knowledging that  such  hope  and  part  as 
we  have  obtained  in  the  common  salva- 
tion, we  have  received  it  in  her  bosom, 
and  suckt  it  from  her  breasts."  They 
were  of  the  opinion,  however,  that  in 
their  departure  from  England  they  had 
departed  not  from  the  faith  nor  from  the 
communion  of  the  National  Church,  but 
from  its  rubrics  and  canons.  They  were 
to  establish  a  Church  of  America,  making 
their  own  rubrics  and  canons  as  the  new 
needs  demanded.  This  iDosition  thus 
taken  by  the  Churchmen  who  founded  the 
colony  of  Massachusetts  was  that  which 
was  afterwards  taken  by  the  Churchmen 
who,  after  the  Eevolution,  organized  the 
Episcopal  Church.  But  the  Churchmeu 
58 


Church  in  America 


of  1630  were  iu  the  midst  of  the  stress 
of  a  great  ecclesiastical  couteution,  and 
they  went  into  .  au  extreme  wherein 
they  dispensed  even  with  the  Bishop 
and  the  Prayer-book.  The  Churchmen 
of  1785  lived  in  times  when  their  judg- 
ment was  not  affected  by  the  strife  of 
parties. 

The  Puritans  found  William  Black- 
stone,  a  graduate  of  Emmanuel  College, 
Cambridge,  the  only  occuj)ant  of  the 
present  site  of  Boston.  He  was  a  clergy- 
man who  had  left  England  because,  as  he 
said,  he  did  not  like  the  Lord  Bishops. 
Presently,  after  Endicott  and  his  company 
settled  in  the  vicinity,  he  moved  again, 
finding  that  he  had  still  less  liking  for 
the  Lord  Brethren. 

When  New  Hami)shire,  in  1611,  and 
Maine,  in  1652,  came  under  the  control  of 
Massachusetts,  the  Kev.  Eichard  Gibson 
had  a  church  and  parsonage  at  Ports- 
mouth, and  the  Eev.  Kobert  Jordan  was 
ministering  at  Portland  and  in  parts  ad- 
68 


The  Episcopal 

jacent.  The  Puritans  ejected  Gibson, 
and  made  life  hard  for  Jordan. 

The  Eev.  Eobert  Katcliffe  was  the  first 
clergyman  to  establish  himself  success- 
fully in  New  England.  This  he  did  in 
Boston,  under  the  protection  and  patron- 
age of  the  royal  governor.  At  first  in 
the  town  house,  then  in  the  Old  South 
meeting  house,  in  the  face  of  the  indig- 
nation of  most  of  the  citizens,  he  wore 
his  surplice  and  read  prayers  out  of  the 
book.  On  Sunday,  May  30,  1686,  the 
liturgy  was  first  publicly  read  in  colonial 
New  England,  and  on  June  15th,  a  parish 
of  the  Church  of  England  was  organized 
in  Boston.  King's  Chapel  was  built  for 
the  new  congregation. 

3.  In  Pennsylvania,  George  Keith,  the 
S.  P.  G.  missionary,  had  been  a  Quaker, 
and  had  exercised  a  helpful  and  eminent 
ministry  in  the  Society  of  Friends.  When 
he  became  convinced  of  the  need  of  sac- 
raments and  orders,  and  was  received  into 
the  Church,  a  good  many  of  his  friends 
60 


Church  in  America 


and  sympathizers  came  with  him.  Un- 
der these  circumstances,  Christ  Church 
was  founded  in  Philadelphia.  The  Rev. 
Evan  Evans,  who  ministered  there  during 
the  first  eighteen  years  of  the  eighteenth 
century,  is  said  to  have  baptized,  in  the 
first  third  of  that  time,  as  many  as  eight 
hundred  Quakers.  Along  with  this  suc- 
cess, however,  there  was  an  unavoidable 
accomj)animent  of  bitterness  and  hostil- 
ity. The  Church  in  Philadelphia  was 
disliked  by  the  Quakers,  by  whom  that 
city  was  mainly  inhabited,  as  the  Church 
in  Boston  was  disliked  by  the  Puritans. 

4.  Only  in  New  York  was  the  Church 
given  a  hospitable  welcome.  The  Dutch 
founders  of  that  colony  had  no  quarrel 
with  the  Church  of  England.  When  the 
province  came  into  English  possession, 
the  Dutch  Reformed  congregation  shared 
with  their  Anglican  brethren  the  use  of 
the  Church  in  the  fort,  the  Dutch  wor- 
shiping there  in  the  morning,  the  Eng- 
lish in  the  afternoon.  In  1693,  the  As- 
61 


The  Episcopal 

sembly  enacted  that  the  four  counties  of 
New  York,  West  Chester,  Queens  and 
Kichmond  should  have  five  "Protestant " 
ministers  supported  by  public  taxation, 
and  that  all  freeholders  should  be  entitled 
to  vote  for  wardens  and  vestrymen.  The 
word  ''Protestant"  being  interpreted  to 
mean  the  form  of  religion  accepted  in  the 
Protestant  nation  of  which  the  colonies 
were  a  part,  the  vestry  of  the  city  of  'New 
York,  in  1695,  called  Mr.  William  Yesey 
to  be  the  first  minister  of  Trinity  Church, 
on  condition  that  he  be  ei)iscopally  or- 
dained. In  1697,  the  church  being  un- 
finished, Mr.  Yesey  was  inducted  into  his 
position  by  the  governor  of  New  York,  in 
the  Dutch  church.  In  1705,  the  parish 
was  presented  with  the  Queen's  farm,  a 
considerable  tract  of  uncultivated  land, 
which  has  since  proved  uncommonly  i:>ro- 
ductive.  There  was  a  Dutch  church,  and 
a  French  church  for  Huguenots  ;  Trinity 
was  the  parish  church  of  all  the  English- 
speaking  citizens. 

63 


Church  in  America 


The  Missionaries  :  Eighteenth 
Century 

The  mlDistratious  of  the  missionaries 
of  the  S.  P.  G.  gave  an  immediate  im- 
pulse to  the  life  of  the  colonial  church. 
Wherever  they  went,  congregations  were 
assembled,  old  parishes  were  revived,  new 
ones  were  organized,  in  many  places 
churches  were  built.  The  missionaries 
found  ' '  a  great  rii)eness  and  inclination 
among  all  sorts  of  people  to  embrace  the 
Gospel."  In  Virginia  and  Maryland 
there  was  little  need  of  their  services. 
The  society  sent  only  seven  missionaries 
into  those  parts.  But  in  the  other  col- 
onies, for  seventy-five  years,  the  society 
was  the  mainstay.  During  that  time  it 
supported,  wholly  or  in  part,  three  hun- 
dred clergymen. 

Rhode  Island  responded  at  once  to  the 
efforts  of  the  new  men.  Trinity  Church 
in  Xewport  was  planted  in  1702,  and 
built  its  present  sanctuary  in  1726.  St. 
Paul's,  Kingston,  commonly  called  the 
63 


The  Episcopal 

'^Nairagansett  Church,"  was  erected  in 
1707,  and  is  still  standing.  St.  Michael's, 
Bristol,  followed  in  1719,  and  St.  John's, 
Providence,  in  1722. 

In  Boston,  to  King's  Chapel  was  added 
Christ  Church  (1723)  and  Trinity  (1735). 
Queen's  Chapel  in  Portsmouth  (1732)  had 
for  its  first  rector  Arthur  Brown,  who 
figures  in  Longfellow's  ''Lady  Went- 
worth  "  in  the  "  Tales  of  a  Wayside  Inn. ' ' 

St.  Mary's  Church  appeared  in  Burling- 
ton, N.  J.  (1703)  and  was  talked  of  as  a 
good  seat  for  a  bishop  of  America.  St. 
Peter's  Church  (1716)  was  established  at 
Albany,  the  rector  also  serving  as  a  mis- 
sionary to  the  Mohawk  Indians. 

The  new  ministers  were  men  of  learn- 
ing and  piety.  It  is  true  that  the  second 
rector  of  Providence  was  blown  out  of 
church  one  Sunday  by  "  an  extraordinary 
gust  of  wind,"  and  the  people,  welcoming 
this  ejection  as  an  act  of  heaven,  refused 
to  let  him  in  again.  But  this  was  a  nota- 
ble exception. 

64 


Church  in  America 


The  services  were  for  the  most  part 
very  plain,  without  chauting,  the  Psalms 
being  sung  in  metre  to  the  arrangement 
of  Tate  and  Brady.  The  surplice  was 
little  used,  but  the  scarlet  coats  and  rich 
laces  of  the  congregation,  gave  the  church, 
as  reported  by  a  visitor  to  Portsmouth, 
' '  a  gay  and  shining  appearance. ' ' 

The  chief  events  of  this  pre-revolution- 
ary  period  of  the  eighteenth  century 
were  the  ^'Dark  Day"  at  Yale  in  1722, 
the  visit  of  Dean  Berkeley  in  1729,  and 
the  missions  of  John  AYesley  and  George 
Whitefield. 

1.  On  the  day  after  commencement  in 
1722,  the  faculty  of  Yale  College,  to- 
gether with  five  prominent  pastors  of 
Connecticut,  called  the  trustees  into  the 
library  and  presented  to  them  a  letter 
stating  an  extraordinary  change  of  mind. 
They  said  that  they  had  become  con- 
vinced of  the  invalidity  of  Presbyterian 
ordination  and  that  they  deeply  felt  the 
difficulties  under  which  they  labored  in 
65 


The  Episcopal 

relation  to  tlieir  continuance  out  of  the 
visible  communion  of  an  Episcoi^al 
church.  The  college  at  that  time  had 
but  thirty-five  students,  and  a  rector  and 
a  tutor  composed  the  faculty.  But  the 
position  and  character  of  these  teachers, 
and  of  the  pastors  who  joined  in  their 
secession,  gave  their  declaration  an  im- 
portance of  the  highest  magnitude.  Pu- 
ritanism was  the  established  order  in 
Connecticut.  It  was  struck  as  with  a 
blow.  The  occasion  was  remembered  as 
the  ^'Dark  Day."  These  eminent  con- 
verts had  read  their  way  into  the  church. 
Without  personal  acquaintance  of  clergy 
or  laity,  studying  the  books  in  the 
college  library,  they  had  found  that 
the  path  of  truth,  as  they  were  con- 
vinced, brought  them  to  the  church 
door.  Thereafter  the  chui'ch  progressed 
in  Connecticut,  being  commended  to 
the  people  by  the  solid  attainments,  the 
intelligent  loyalty,  and  the  elevated 
character  of  the  clergy,  Chui'chmen 
66 


Church  in  America 


were    respectfully    termed    ^^  sober    dis- 
senters." 

2.  Samuel  Johnson,  who  next  to  Eector 
Cutler  was  the  most  substantial  person  in 
this  transaction,  entered  presently  into 
important  conference  with  a  remarkable 
visitor  to  these  shores,  whose  name  and 
memory  are  among  our  most  valuable 
possessions.  Dean  Berkeley,  afterward 
Bishop  of  Cloyne,  famous  already  in 
philosophy  as  well  as  in  religion,  arrived 
in  Newport  in  1729  and  stayed  until  1731. 
In  those  two  years  he  made  a  deeper  im- 
pression uj)ou  the  Colonial  Church  than 
any  other  individual.  Berkeley  was  one 
of  the  first  Englishmen  to  perceive  the 
importance  of  the  American  colonies. 
He  it  was  who  saw  that  ' '  westward  the 
course  of  empire  takes  its  way."  He 
conceived  the  idea  of  founding  a  univer- 
sity for  our  benefit  in  the  Bermudas.  Sir 
Eobert  Wali^ole,  being  Prime  Minister  at 
that  time,  had  promised  to  endow  the  in- 
stitution with  an  appropriation  of  twenty 
67 


The  Episcopal 

thousand  pounds  from  the  public  treas- 
ury. He  suggested  that  Berkeley  would 
be  more  likely  to  get  it  if  he  showed  his 
zeal  by  actually  coming  over  to  these 
shores.  This  he  therefore  did,  arriving 
at  Newport  in  the  midst  of  a  saint's  day- 
service,  and  being  welcomed  at  the 
wharf  by  the  rector  and  the  congregation. 
The  Bermuda  University  never  came  to 
life,  but  the  Dean' s  visit  stimulated  sev- 
eral projects  which  had  already  been 
formed  for  higher  education  in  the  col- 
onies. The  belief  in  good  learning  as 
the  handmaid  of  religion,  which  had  al- 
ready ax)peared  in  the  proposed  college 
of  1619,  and  in  the  actual  college  of 
William  and  Mary  in  1693,  had  projected 
a  plan  for  a  church  college  in  the  two 
cities  which,  with  Boston,  were  the  most 
considerable  in  the  country.  The  idea 
was  to  found  an  institution  for  higher  ed- 
ucation in  New  York,  and  another  in 
Philadelphia.  Such  was  the  weight  of 
Samuel  Johnson  in  these  negotiations 
68 


Church  in  America 


that  each  of  these  colleges  called  him  for 
first  president.  He  declined  the  call  of 
the  College  and  Academy  of  Philadel- 
phia, now  the  University  of  Pennsyl- 
vania, and  accepted  the  invitation  of 
King's  College,  now  Columbia  University 
in  New  York.  In  the  arrangement  of 
each  of  these  schools,  he  and  his  fi'iends 
were  greatly  guided  by  the  counsels  of 
Dean  Berkeley. 

3.  In  the  middle  of  the  eighteenth  cen- 
tury, the  quiet  current  of  religious  life 
both  in  England  and  in  America,  was 
vigorously  disturbed  by  a  new  kind  of 
preaching.  In  America,  the  Great  Awak- 
ening, in  England,  the  Great  Eevival, 
stirred  the  hearts  of  the  people  as  they  had 
not  been  stirred  since  the  Reformation. 
Each  of  these  renewals  of  the  religious 
life  was  due  in  great  part  to  the  inspira- 
tion of  clergymen  of  the  Colonial  Church. 
The  prophet  of  the  Great  Awakening 
was  George  \ATiitefield ;  the  father  of 
the  Great  Eevival  was  John  Wesleyc 
69 


The  Episcopal 

"Wesley  came  as  a  missionary  of  the 
Venerable  Society  to  Georgia,  and  was 
made  rector  of  Chi'ist  Cliurcli  in  Savan- 
nah. He  entered  upon  his  duties  in  a 
spirit  of  great  devotion,  living  an  ascetic 
life  and  laying  upon  himself  and  his  pa- 
rishioners the  discipline  of  an  extreme 
churchmanship.  In  a  time  Avhen  canons 
and  rubrics  were  commonly  observed 
with  a  good  deal  of  discretion,  and  in  a 
back  woods  community  where,  if  any- 
where, such  discretion  was  needed,  he 
amazed  and  offended  the  parish  by  his 
insistence  on  the  details  of  canonical 
obedience.  He  baptized  children  by  im- 
mersion, admitted  none  but  communi- 
cants as  sponsors,  refused  the  Holy  Com- 
munion to  dissenters,  and  declined  to 
read  the  burial  service  over  the  uubap- 
tized.  These  obligations  passed  the 
patience  of  the  people,  and  Wesley  gave 
up  in  much  depression  of  spirit,  and  re- 
turned to  England.  He  praised  the  de- 
vout living  of  his  neighbors,  the  clergy 
70 


The  Right  Rev.  Richard  Channing  Moore,  D.  D. 

(See  page   104) 


Church  in  America 


of  South  Carolina,  ^^  among  wliom/^  he 
says,  ' '  in  the  afternoon  [at  a  clerical  con- 
ference] there  was  such  a  conversation, 
for  several  houi^s,  on  '  Christ  our  Right- 
eousness,' as  I  have  not  heard  at  any 
Visitation  in  England,  or  hardly  any 
other  occasion."  But  his  congregation 
disappointed  him.  This  was  a  part  of 
the  novitiate  through  which  he  passed  to 
the  great  work  of  his  life. 

The  shij)  which  carried  Wesley  back 
to  begin  the  Great  Revival  i^assed  the 
ship  which  was  bringing  Whitefield  to 
take  his  mighty  part  in  the  Great  Awak- 
ening. Whitefield  succeeded  Wesley  in 
tlie  Savannah  parish,  and  filled  the 
church  so  that  people  stood  outside  at  all 
the  doors  and  windows.  He  founded  a 
school  for  orphans,  and  dreamed,  like  a 
good  Churchman,  of  a  college  in  Georgia. 
But  Whitefield  was  preeminently  a 
preacher.  In  that  calling,  he  found  his 
power.  The  Great  Awakening,  under 
the  impulse  of  Jonathan  Edwards,  had 
71 


The  Episcopal 

already  laid  its  stress  on  the  importance 
of  religious  feeling.  A  true  Christian, 
according  to  this  new  teaching,  was  one 
who  had  j)assed  through  a  clearly  defined 
subjective  experience.  No  man  ever 
lived  who  was  more  gifted  than  White- 
field  in  the  ability  to  ai)peal  to  emotion, 
and  to  induce  this  subjective  experience. 
He  gave  himself,  therefore,  to  the  Great 
Awakening.  Resigning  his  i)arish,  he 
became  what  we  would  call  a  mission 
preacher.  In  the  debate,  however,  be- 
tween feeling  and  living,  between  emo- 
tion and  order,  the  Church,  for  the  most 
part,  maintained  the  old  position. 
Whitefield  found  the  larger  number  of 
symi)athetic  brethren  elsewhere.  Often 
the  meeting  house  was  open  to  him  when 
the  church  was  shut. 

The  Great  Awakening  was  both  a  help 
and  a  hindrance  to  the  Church.  It  was  a 
hindrance  in  that  it  seemed  for  the  mo- 
ment to  put  the  Church  in  the  wrong  re- 
garding the  spiritual  Hfe.  Churchmen 
72 


Church  in  America 


were  cold,  when  their  neighbors  were  at 
a  white  heat.  Bnt  in  the  main  the  Ee- 
vival  helloed  the  Church.  The  quiet 
maintenance  of  liturgical  worship,  the 
self-restraint,  the  emphasis  on  conduct, 
the  reliance  of  the  Church  on  Christian 
nurture  rather  than  on  sudden  conver- 
sion, commended  our  ways  to  many  sober 
and  thoughtful  j)ersons,  who  sought 
refuge  in  our  sanctuaries  from  the  thun- 
der and  lightning  of  the  revival  j)reachers. 


T3 


Ill 

IN  THE  UNITED  STATES 

The  American  Eevolution  divides  the 
history  of  the  Episcopal  Church  into  two 
ahnost  equal  parts.  With  the  Declara- 
tion of  Independence  the  first  era  of  om^ 
history  came  sharply  to  an  end  and  the 
second  era  began.  From  that  time  to  the 
present,  it  is  convenient  to  divide  the 
space,  for  i3nrj)oses  of  easy  memory,  by 
the  two  intervening  wars,  the  War  of 
1812  and  the  War  of  1860.  The  domi- 
nant note  of  the  years  to  1812  was  Con- 
struction ;  the  Church  was  effecting  an 
adjustment  to  the  new  conditions,  fram- 
ing a  constitution,  completing  an  organ- 
ization. A  distinctive,  though  not 
equally  dominant  note,  from  1812  to  1860, 
was  Contention ;  the  Church,  coming  into 
74 


Church  in  America 


new  life  aud  vigor,  was  developing  a  cor- 
porate consciousness,  with  good  Cliui-ch- 
men  at  one  exti'enie  calling  one  way,  and 
good  Chiu'clinien  at  the  other  extreme 
calling  another  way.  From  1860  to  the 
present  day  has  been,  in  the  main,  a  time 
of  Accession  ;  neither  party  having  con- 
trolled the  Church,  but  both  having 
joined  in  the  meeting  of  new  difiiculties 
aud  the  performance  of  new  tasks,  the 
united  Church  has  prospered  exceed- 
ingly. 

Construction  :  to  1812 

A  good  number  of  the  men  whose  en- 
ergy and  wisdom  achieved  our  inde- 
pendence and  shaped  our  institutions 
were  Churchmen.  Outside  of  Kew  Eng- 
land, the  leaders  of  the  new  nation  were 
mostly  of  our  communion.  Xot  only 
were  Jefferson  and  IMarshall  educated  at 
a  Church  college,  but  Lee,  who  moved 
the  Declaration  of  Independence,  was  a 
75 


The  Episcopal 

Churchman ;  Patrick  Henry  was  a 
Churchman  ;  Benjamin  Franklin  was  a 
Churchman,  though  not  a  very  sound 
one  ;  Eobert  Morris,  whose  self-sacrific- 
ing efforts  in  the  field  of  finance  rein- 
forced the  courage  of  our  soldiers  on  the 
field  of  battle,  was  a  Churchman  ;  John 
Jay  and  James  Madison  were  Church- 
men ;  Washington  was  a  Churchman. 

The  first  session  of  the  Continental 
Congress  was  opened  with  the  prayers  of 
Jacob  Duche,  rector  of  Christ  Church, 
Philadelphia.  Samuel  Adams,  of  Mas- 
sachusetts, moved  that  the  rector  be  in- 
vited to  perform  this  office.  John  Adams 
wrote  to  his  wife  that  the  parson  ap- 
peared with  his  clerk  ''  and  in  his  pon- 
tificals," that  he  read  the  thirty-fifth 
Psalm,  which  responded  in  an  extraordi- 
nary manner  to  the  ' '  horrible  rumor  of 
the  cannonade  of  Boston,"  and  that  he 
then  struck  out  into  an  extemporary 
prayer  for  America,  for  the  Congress,  and 
for  Boston.  ^'I  must  confess,"  says 
76 


Church  in  America 


Adams,  "I  never  heard  a  better  prayer, 
or  one  so  well  pronounced.'' 

Nevertheless,  so  many  of  our  clergy 
and  laity  were  royalists  at  that  critical 
time  that  the  Church  in  general  was  con- 
sidered a  tory  company.  Brattle  Street 
in  Cambridge  was  called  indifferently 
Tory  Row  or  Church  Eow  ;  the  two  names 
meant  the  same  thing.  In  Virginia  and 
Maryland,  a  third  of  the  clergy  main- 
tained the  cause  of  the  Revolution,  but  in 
the  other  colonies  they  were  mostly  on 
the  other  side.  This  was  the  natural  re- 
sult of  the  lack  of  bishops,  in  conse- 
quence of  which,  all  ordinations  being 
performed  in  London,  few  Americans  by 
birth  had  entered  the  ministry.  The 
clergy  had  come  over  from  England  in 
mature  life,  they  had  been  sux)ported  by 
an  English  society,  and  they  had  English 
sympathies.  Dr.  Parker  in  Boston  and 
Dr.  Wliite  in  Philadelphia  changed  the 
state  prayers  to  meet  the  changed  condi- 
tions, but  they  were  exceptions.  Other 
77 


The  Episcopal 

clergy,  in  great  numbers,  left  their  par- 
ishes, voluntarily  or  involuntarily,  and 
sought  refuge  in  Nova  Scotia.  K^o  other 
religious  body  was  seriously  injured  by 
the  American  Eevolution.  The  Church 
was  almost  destroyed. 

Out  of  this  forlorn  condition  the 
Church  was  brought  into  new  life  by  the 
services  of  three  men :  Dr.  Smith  of 
Maryland,  Dr.  Seabury  of  Connecticut, 
and  Dr.  White  of  Pennsylvania.  They 
represented  the  three  divisions  of  the 
country,  the  south,  the  middle,  and  the 
north,  and  they  undertook  the  various 
forms  of  action  which  were  needed  under 
the  circumstances.  Dr.  Smith  looked 
after  the  church  property  ;  Dr.  Seabury 
secured  the  apostolic  succession ;  Dr. 
White  brought  the  colonial  churches  to- 
gether. 

1.  Dr.   William   Smith  was  the  first 

Provost  of  what  is  now  the  University  of 

Pennsylvania.    Oxford  had  given  him  his 

divinity  degree.    A  sermon  on  the  Present 

78 


Church  in  America 


Situation  of  American  Affairs,  preached 
in  Christ  Church,  Philadelphia,  in  1775, 
had  greatly  stirred  the  zeal  of  patriots. 
During  the  war  he  had  been  dismissed 
from  the  college,  as  being  an  Episcopal 
minister,  though  afterward  he  returned. 
In  1780,  he  called  a  conference  of  clergy 
and  laity  in  Maryland,  at  Chesterton.  At 
this  conference  a  petition  was  prepared 
asking  the  Assembly  of  that  state  to  give 
the  disestablished  church  a  civil  exist- 
ence, empowering  vestries  to  collect 
money  and  pay  salaries.  A  name  was 
needed  for  such  legislation,  and  the  name 
Protestant  Episcopal  was  selected  then 
and  there. 

2.  Dr.  Samuel  Seabury  had  been  a  chap- 
lain in  the  British  army  during  the  war. 
The  son  of  a  Congregational  family  and 
a  graduate  of  Yale,  he  was  now  a  priest 
of  the  Church  in  Connecticut.  In  1783, 
the  year  in  which  peace  was  proclaimed, 
ten  of  the  fourteen  clergy  of  that  state 
met  at  the  house  of  the  Eev.  John  Eut- 
79 


The  Episcopal 

gers  Marshall,  rector  of  St.  Paul's  Church, 
Woodbury,  and  elected  a  bishoi).  They 
called  no  laymen  into  their  council,  and 
they  imposed  the  seal  of  secrecy  on  all 
the  members  of  their  company.  The 
situation  was  still  full  of  peril.  They 
chose  Seabury  to  be  their  bishoj).  He 
was  to  go  to  England  and  obtain  consecra- 
tion, if  j)ossible,  from  bishops  of  the 
Church  of  England ;  failing  in  that  en- 
deavor, as  seemed  altogether  likely,  he 
was  to  apply  to  the  non-juring  bishops 
of  Scotland. 

Seabury  was  courteously  received  by 
the  ecclesiastical  authorities  in  England, 
but  there  were  serious  obstacles  in  the 
way  of  his  wishes.  Some  of  these  were 
wholly  political.  A  bishop  must  take 
an  oath  of  allegiance.  Parliament,  in- 
deed, might  relieve  Seabury  from  this 
requirement,  but  there  was  a  feeling  in 
some  minds  that  such  an  act  would  be  ill 
received  in  America,  where  most  people, 
it  was  thought,  had  strong  objections  to 
80 


Church  in  America 


bishops.  Other  hindrances  proceeded 
from  the  situation.  Seabury^  it  ap- 
peared, did  not  represent  any  national 
church.  He  was  the  choice  of  a  little 
group  of  obscm^e  persons  in  a  single  col- 
ony. An  anxious  year  having  been 
spent  in  fruitless  negotiation,  Seabury 
turned  to  his  alternative.  He  applied  to 
Scotland. 

There  were  then  in  Scotland  two  Epis- 
copal communions,  each  with  its  bishops. 
One  was  in  cordial  relation  with  the 
Church  of  England.  The  other  had 
been  founded  a  century  before  by  the 
Churchmen  who  had  declined  to  change 
their  allegiance  from  James  II  to  Will- 
iam III.  These  Chui'chmen,  from  their 
refusal  to  take  the  new  oath,  were  called 
Non-jurors.  There  were  bishops  among 
them,  and  they  had  consecrated  suc- 
cessors. It  was  to  these  successors  of  the 
non-juring  bisho^DS  that  Seabury  now  be- 
took himself.  They  were  in  good  stand- 
ing, according  to  canon  law ;  their  only 
81 


The  Episcopal 

disability  was  on  the  side  of  civil  law. 
This  disability  was  now  their  opportu- 
nity. They  were  in  a  j)Osition  to  conse- 
crate a  bishop  for  America  without  rais- 
ing any  question  of  international  politics, 
and  without  requiring  any  oath  of  alle- 
giance. By  them,  therefore,  Seabury 
was  duly  consecrated  at  Aberdeen,  on 
Sunday,  November  14th,  1784.  Eobert 
Kilgour,  primus  of  the  non-jurors,  was 
the  consecrator,  and  Arthur  Petrie, 
Bishoj)  of  Boss  and  Moray,  and  John 
Skinner,  Bishop  Coadjutor  of  Aberdeen, 
assisted. 

The  Scotch  bishops  made  a  single  re- 
quest of  Seabury.  They  asked  him  to 
endeavor  to  persuade  the  Church  in 
America  to  adopt  the  Communion  Office 
of  the  non-jurors.  This  liturgy  was  a 
return,  in  some  measure,  to  the  original 
English  Prayer-book  of  1549.  The 
prayer  of  consecration  in  that  book  con- 
sisted of  three  parts :  an  Intercession,  a 
recital  of  the  Institution, — that  is^  of 
82 


The  Right  Rev.  John  Stark  Kavenscroft,  L>.  D. 
(See  page  104) 


Church  in  America 


our  Lord's  words  at  the  Last  Supper — 
and  an  Oblation,  consisting  first  of  an 
offering  of  the  ' '  holy  gifts ' '  and  secondly 
of  an  offering  of  ' '  our  souls  and  bodies. ' ' 
In  the  prayer-book  as  it  was  in  England  in 
Seabury's  time,  and  still  remains,  the  In- 
tercession was  taken  out  of  the  Prayer  of 
Consecration,  and  made  into  the  prayer 
for  the  Chui'ch  Militant ;  and,  the  first 
part  of  the  Oblation  being  omitted,  the 
second  part  was  made  an  alternative 
form  of  thanksgiving  after  the  Lord's 
Prayer.  Only  the  Institution  remained 
in  place.  In  the  Scotch  book  the  Prayer 
of  Consecration  began  with  the  Institu- 
tion 5  then  followed,  from  1549,  the  Ob- 
lation of  the  holy  gifts,  beginning 
''Wherefore,  O  Lord,"  and  ending 
''unto  us  by  the  same"  ;  then  was  in- 
terposed a  wholly  new  Invocation,  taken 
from  the  liturgies  of  the  Eastern  Church, 
where  it  is  a  characteristic  and  invari- 
able feature,  beginning  "And  we  most 
humbly,"  and  ending  "blessed  Body 
83 


The  Episcopal 

and  Blood  "  ;  and  the  iDrayer  ended  with 
the  Oblation  of  our  souls  and  bodies,  be- 
ginning ''And  we  earnestly  desire," 
and  ending  "  world  without  end. "  Thus 
the  prayer  contained  two  paragraphs 
which  had  no  place  whatever  in  the  Eng- 
lish book,  the  Oblation  of  the  holy  gifts 
and  the  Invocation  of  the  Holy  Spirit. 

Bishop  Seabuiy  promised  to  do  his 
best  to  induce  the  American  Church  to 
make  these  changes,  and  so  took  his 
leave,  finally  reaching  home  in  1785.  In 
August  of  that  year  he  presided  over  the 
first  convocation  of  his  clergy. 

3.  William  White  was  a  native  of 
Philadelphia.  His  attention  had  been 
turned  to  the  ministry  by  a  sermon  which 
Whitefield,  then  an  old  man,  preached  in 
the  parish  church.  Going  to  England  for 
ordination,  he  remained  for  a  year  and  a 
half,  making  many  friends.  Boswell's 
' '  Life  of  Johnson ' '  contains  a  letter  which 
that  great  person  wrote  to  young  Mr. 
White,  after  his  return,  in  1773.  Gold- 
84 


Church  in  America 


smith,  he  tells  him,  has  a  new  comedy  in 
rehearsal  at  Covent  Garden,  which  ' '  de- 
serves a  very  kind  reception.''  This  was 
' '  She  Stoops  to  Conquer. "  ' '  Xo  book, ' ' 
he  says,  ^ '  has  been  published  since  your 
departure  of  which  much  notice  is  taken. ' ' 
Becoming  rector  of  Christ  Church,  Phila- 
delphia, in  succession  to  Dr.  Duche,  he 
was  appointed  chaplain  to  the  Conti- 
nental Congress  in  1777.  His  brother-in- 
law,  Eobert  Morris,  warned  him  that  to 
accept  the  place  was  to  offer  his  throat 
to  be  cut,  but  he  accepted  it.  There- 
after, he  was  an  honored  member  of  the 
group  of  eminent  men  who  were  direct- 
ing the  course  and  forming  the  future  of 
the  nation.  These  men  were  engaged  in  [ 
the  interests  of  all  the  colonies  together. 
They  were  bringing  the  independent 
provinces  into  the  United  States.  White 
was  of  their  temper  and  disposition. 
While  Dr.  Smith  was  busy  with  the  prob- 
lems of  Maryland,  and  Dr.  Seabury  was 
organizing  the  Church  in  Connecticut, 
85 


The  Episcopal 

Dr.  White  liad  in  mind  a  union  of  all 
the  provincial  churches  under  a  common 
body  of  canon  law.  From  him  proceeded 
the  movement  which  resulted  in  the  first 
General  Convention. 

The  initial  step  toward  this  Conven- 
tion was  taken  in  May,  1784,  while  Sea- 
bury  was  still  abroad,  six  months  before 
his  consecration.  A  little  company  of 
clergymen  met  at  I^ew  Brunswick,  in 
New  Jersey,  as  members  of  the  Corpora- 
tion for  the  Eelief  of  the  Widows  and 
OriDhans  of  the  Clergy,  This  corpora- 
tion, founded  by  Dr.  Smith,  was  the 
only  general  institution  of  the  Colonial 
Church.  Its  members  came  from  New 
York,  New  Jersey  and  Pennsylvania. 
Meeting  thus,  to  arrange  the  financial 
future  of  the  society,  they  took  the  op- 
portunity to  confer  together  upon  the 
ecclesiastical  situation.  Dr.  White  pre- 
sided. They  agreed  to  call  a  meeting  of 
representatives  of  all  the  states  in  Oc- 
tober, at  New  York. 
86 


Church  in  America 


The  second  step  toward  the  Conven- 
tion was  a  conference,  summoned  by  Dr, 
White,  of  the  clergy  and  laity  of  Penn- 
sylvania. This  meeting  is  memorable  for 
the  fact  that  the  parishes  were  formally 
rei^resented  by  laymen  as  well  as  by 
clergymen.  This  arrangement  had  no 
precedent  in  England.  It  was  a  natural 
result  of  the  history  of  the  Colonial 
Church.  With  no  bishop,  and  with  few 
clergy,  the  administration  of  ecclesias- 
tical affairs  had  been  of  necessity,  to  a 
great  extent,  in  the  hands  of  the  laity. 
There  they  were,  and  there,  happily, 
they  have  ever  since  remained.  When 
Dr.  White  asked  the  Pennsylvania  par- 
ishes to  send  lay  delegates,  he  thereby 
recognized  and  confirmed  one  of  the  dis- 
tinctive characteristics  of  the  Episcopal 
Church. 

Another  contribution  was  made  by 
Dr.  White  to  the  progress  of  our  affairs 
by  presenting  to  this  meeting  a  state- 
ment of  Fundamental  Principles.  There 
87 


The  Episcopal 

should  be  a  General  Convention  of  the 
Episcopal  Church  in  the  United  States 
of  America  ;  the  deputation  of  each  state 
to  such  a  convention  should  consist  of 
clergy  and  laity  ;  wherever  there  should 
be  a  bishop  he  should  be  considered  ex 
officio  a  member  of  the  convention  ;  the 
Church  thus  organized  should  maintain 
substantially  the  doctrine,  discipline  and 
liturgy  of  the  Church  of  England.  These 
principles  were  communicated  to  the 
Churchmen  of  the  several  states  for  dis- 
cussion at  New  York. 

The  third  step  toward  the  General  Con- 
vention was  the  New  York  meeting  in 
October.  Eight  states  were  represented. 
But  in  most  of  them  the  delegates  came 
not  from  a  state  convention  but  from 
individual  parishes.  Accordingly,  the 
conference  had  no  authority  to  legislate. 
However,  they  discussed  and  in  the  main 
approved  Dr.  "VYhite's  Fundamental  Prin- 
ciples. They  called  a  convention  to  meet 
in  Philadelphia,  September  27,  1785. 
88 


Church  in  America 


Ou  that  date,  then,  in  Christ  Church, 
Philadelphia,  the  first  General  Conven- 
tion met.  It  was  composed  largely  of 
deputies  from  Virginia  and  Maryland  j 
of  the  sixteen  clergymen,  ten,  and  of  the 
twenty-four  laymen,  fourteen,  came  from 
these  states.  Kobody  was  present  from 
New  England.  The  Church  in  Xew  Eng- 
land stood  for  the  moment  by  itself.  It 
was  fully  organized,  with  a  bishop  duly 
consecrated,  it  had  invited  the  brethren 
of  the  other  states  to  meet  in  Connecticut 
and  organize  a  national  chuixh.  It  had 
declined  the  invitation  of  the  other  breth- 
ren to  the  convention  in  Pennsylvania, 
on  the  ground  that  the  Fundamental 
Principles  did  not  give  f)roper  prece- 
dence to  the  bishop.  Moreover,  the  con- 
secration of  Seabury  had  displeased 
many.  He  had  obtained  it,  they  com- 
plained, without  the  knowledge  of  the 
rest  of  the  Church,  and  from  a  source 
which  was,  to  say  the  least,  unfortunate. 
Seabury  did  not  know  how  he  would  be 
89 


The  Episcopal 

received.  Therefore,  the  New  England 
brethren  stayed  away  and  the  first  Gen- 
eral Convention  proceeded  without  them. 

Dr.  White  was  chosen  to  preside.  A 
committee  was  appointed  to  report  (1)  a 
Constitution,  (2)  a  Eevision  of  the  Book 
of  Common  Prayer,  and  (3)  a  Plan  for 
Obtaining  the  Consecration  of  Bishops. 
The  committee  began  their  work  on  Tues- 
day ;  on  Saturday,  they  reported  a  Con- 
stitution and  Prayer-book  ;  on  the  follow- 
ing Tuesday,  the  convention  adopted  the 
constitution ;  on  Wednesday,  they  or- 
dered the  new  Prayer-book  to  be  printed. 
Meanwhile,  they  had  accepted  a  proiposed 
plan  for  the  episcopate.  On  Friday, 
October  7th,  they  adjourned,  after  a  ses- 
sion of  ten  days.  Few  legislative  bodies 
have  accomplished  so  much  in  so  short  a 
time. 

Most  of  this  work  was  the  result  of 

careful  preparation.     The  constitution, 

for  example,  was  based  on  Dr.  Whitens 

Principles.     To  them  it  added  a  pro- 

90 


Church  in  America 


vision  for  the  ratification  of  the  Prayer- 
book  as  amended,  and  a  declaration,  sub- 
stantially as  now  in  use,  to  be  made  be- 
fore ordination,  accepting  the  doctrine, 
discii)line  and  worship  of  the  church  and 
acknowledging  the  Scriptures  as  the  word 
of  God.  This  constitution,  under  which 
the  church  is  living  to  this  day,  was  de- 
clared, when  ratified  by  the  church  in 
the  several  states,  to  be  unalterable  ex- 
cept by  the  General  Convention. 

The  Prayer-book  was  the  work  of  Dr. 
Smith.  At  the  close  of  the  convention, 
he  preached  a  sermon  explanatory  of  the 
changes.  ' '  We  stood  arrested, ' '  he  said, 
*' at  an  awful  distance.  It  appeared  al- 
most sacrilege  to  aj^proach  the  porch  or 
lift  a  hand  to  touch  a  single  point,  to 
polish  a  single  corner,  or  to  clear  it  from 
its  rust  of  years. ' '  It  appeared,  however, 
that  after  this  moment  of  devout  timidity, 
the  revisers  had  proceeded  with  much 
boldness.  The  printed  book  showed  that 
they  had  omitted  all  the  imprecatory 
91 


The  Episcopal 

Psalms,  nineteen  of  the  Thirty-nine  Ar- 
ticles, both  the  Athanasian  and  the 
Nicene  Creeds,  and  had  subtracted  one 
article  from  the  Apostles'  Creed,  besides 
innumerable  minor  changes  of  words  and 
phrases,  bad  and  good.  Two  services 
were  added,  one  for  the  Fourth  of  July 
and  one  for  Thanksgiving  day. 

The  plan  for  obtaining  the  episcopate 
consisted  of  an  address  to  the  bishops  and 
archbishops  of  the  Church  of  England. 
It  set  forth,  in  the  name  of  all  the  Amer- 
ican churches  there  represented,  the  need 
of  an  Anglican  succession.  It  was  ac- 
companied by  certificates  from  several 
states  testifying  that  such  an  ajDiDlication 
was  in  no  way  objectionable  to  the  civil 
authority.  The  local  conventions  were 
counseled  to  elect  suitable  persons  as 
bishops  for  their  respective  states. 

The  constitution  and  the  Prayer-book 
had  to  await  ratification  by  a  succeeding 
convention,  but  the  address  to  the  Eng- 
lish bishops  called  for  immediate  action. 
92 


Church  in  America 


John  Adams,  minister  to  the  court  of  St. 
James,  presented  it  to  the  Archbishop 
of  Canterbuiy  in  person.  The  reply  of 
the  prelates  was  most  encouragingo  They 
recognized  the  api^eal  as  the  voice  of  a 
national  church.  They  desired,  however, 
an  assurance  that  the  church  in  America 
proposed  to  continue  in  the  doctrine,  dis- 
cipline, and  worship  of  the  Church  of 
England.  A  correspondence  ensued,  be- 
ing carried  forward  on  our  side  by  Dr. 
Smith  and  John  Jay,  first  chief  justice  of 
the  United  States.  The  proposed  book 
alarmed  the  English  bishops,  who  insisted 
on  the  integrity  of  the  Ai)ostles'  Creed, 
and  the  restoration  of  the  ^N'icene  Creed 
at  least.  But  already  the  book  had  been 
declined  by  most  of  the  dioceses,  so  it 
was  easy  to  promise  compliance  with 
these  wishes.  Finally,  the  two  arch- 
bishops wrote  that  Parliament  was  ready 
to  pass  a  bill  enabling  them  to  consecrate 
bishops  for  America. 
Meanwhile,  Pennsylvania  had  elected 
93 


The  Episcopal 

White,  aud  Maryland  had  elected  Smith, 
Griffith  had  been  chosen  by  Virginia, 
Provoost  by  New  York.  Smith,  how- 
ever, had  declined,  for  various  reasons  j 
and  Griffith  could  not  afford  the  journey. 
So  White  and  Provoost  went,  and  on 
Sunday,  February  4,  1787,  were  conse- 
crated in  the  chapel  of  Lambeth  Palace. 
The  Archbishop  of  Canterbury,  Dr.  John 
Moore,  was  the  consecrator ;  the  Arch- 
bishop of  York,  Dr.  William  Markham, 
was  the  presenter.  The  Bishop  of  Bath 
and  Wells  and  the  Bishop  of  Peterborough 
assisted  in  the  consecration.  It  was  a 
very  quiet,  not  to  say  domestic,  service, 
and  Bishop  White  noted  that  even  the 
sermon,  preached  by  a  chaplain,  ''had 
very  little  reference  to  the  particularity 
of  the  occasion."  In  1790,  a  third  bishop 
was  added  to  these  two,  and  thus  the 
English  succession  was  fully  assured,  by 
the  consecration  of  James  Madison  to  be 
Bishop  of  "Virginia. 
A  year  before  this  consecration,  the 
94 


Church  in  America 


church  met  by  its  deputies  in  the  second 
General  Convention.  The  year  1789  is 
memorable  in  our  national  annals  as  that 
in  which,  by  the  adoption  of  the  Constitu- 
tion, the  United  States  became  a  nation. 
The  convention  met  in  Philadelphia, 
where  the  national  constitution  had  been 
ratified.  The  session  of  the  convention 
in  which  the  constitution  of  the  Church 
was  adopted  was  held  in  the  State  House, 
in  the  same  room  in  which  the  national 
constitution  had  i^reviously  been  signed. 
These  coincidences  corresponded  with 
a  remarkable  likeness  of  the  government 
thus  provided  for  the  Church  with  the 
government  which  had  been  provided  for 
the  nation.  Each  was  founded  on  a  writ- 
ten constitution.  By  adopting  this  con- 
stitution, thirteen  independent  ecclesias- 
tical provinces  became  the  dioceses  of  one 
church,  as  thirteen  independent  colonies 
had  become  the  states  of  one  nation. 
Diocesan  conventions  answered  to  State 
conventions,  and  the  General  Convention 
95 


The  Episcopal 

to  the  Congress  of  the  United  States. 
The  House  of  Clerical  and  Lay  Deputies 
was  like  the  House  of  Eepresentatives  j 
and  the  House  of  Bishops  was  like  the 
Senate  except  in  the  matter  of  tenui-e  of 
offi.ce.  The  principles  of  representative 
government  controlled  the  Church  as  they 
controlled  the  State.  The  congregation 
elected  the  vestry  ;  the  vestry,  sometimes 
with  the  formal  approval  of  the  congre- 
gation, selected  the  rector.  The  rector 
and  certain  elected  deputies  from  the 
congregation  represented  the  parish  in 
the  diocesan  convention.  These  repre- 
sentatives jointly  chose  the  bishop.  The 
bishop  and  certain  elected  deputies, 
clerical  and  lay,  from  the  diocesan  con- 
ventions represented  the  diocese  in  the 
General  Convention.  In  that  convention 
no  change  could  be  made  in  the  constitu- 
tion or  in  the  Prayer-book  unless  it  were 
first  enacted  by  one  General  Convention, 
then  reported  back  to  all  the  dioceses, 
and  then  at  the  next  General  Convention 

96 


The  Right  Rev.  James  H.  Otey,  D.  D.,  LL.  D. 
(See  page   121) 


Church  in  America 


reenacted.  In  one  respect,  the  Chui'ch 
was  more  democratic  than  the  State ;  it 
gave  no  man  executive  authority.  There 
was  a  presiding  bishop,  but  no  president. 
This  likeness  of  the  administration  of 
the  Church  and  of  the  State  came  nat- 
urally from  the  fact  that  the  same  men 
were  engaged  in  the  two  transactions. 

Another  resemblance  between  the  jjolit- 
ical  and  the  ecclesiastical  conditions  Wcis 
the  immediate  api^earance  of  party  differ- 
ences. Bishop  Seabury  was  not  only  in 
the  Scotch  succession,  but  he  was  a  tory 
and  a  high  churchman.  Bishop  Pro- 
voost,  on  the  other  hand,  despised  the 
Scotch  succession,  hated  tories  with  a 
conscientious  hatred,  and  disagreed  se- 
riously with  Seabury' s  churchmanship. 
When  Provoost  heard  that  Seabury  had 
been  invited  to  the  second  General  Con- 
vention and  had  accepted  the  invitation, 
he  refused  to  l)e  present.  In  this  un- 
pleasant situation,  Dr.  AMiite's  courtesy, 
largeness  of  mind,  serenity  of  spirit  and 
97 


The  Episcopal 

good  sense  saved  the  Cliurch  from  imme- 
diate division. 

Tlie  convention  of  1789  made  a  few 
changes  in  the  constitution  and  adopted 
it.  They  made  a  few  alterations  in  the 
English  Book  of  Common  Prayer,  disre- 
garding the  Proposed  Book,  but  accept- 
ing, with  a  slight  amendment,  the  Prayer 
of  Consecration  of  the  Scotch  non -jurors. 

Meanwhile,  two  events,  one  of  a  local, 
the  other  of  a  general  imj^ortance,  showed 
the  need  of  a  strong  government.  The 
local  event  was  the  loss  of  King's  Chapel 
in  Boston  :  the  general  event  was  the  sep- 
aration of  the  Methodist  societies. 

1.  During  the  British  occupation  of 
Boston,  the  Old  South  Meeting  House  had 
been  used  as  a  riding-school  for  soldiers. 
After  the  British  troops  were  dri\'en  out, 
the  congregation  of  the  Old  South  took 
possession  of  King's  Chapel  while  their 
own  church  was  being  repaired.  The 
rector  and  most  of  the  parishioners  had 
fled  to  Nova  Scotia.  When  the  Old 
98 


Church  in  America 


South  people  had  returned  to  their  own 
place,  with  many  thanks  to  the  wardens 
for  their  hospitality,  and  a  remnant  of 
the  former  congregation  had  resumed  the 
prayer-book  services,  Dr.  Parker  of  Trin- 
ity wrote  in  1784  to  Dr.  White  that 
King's  Chapel  ^'is  now  suj)plied  by  a 
Lay  Eeader  who  is  a  candidate  for  Holy 
Orders.''  The  lay  reader  was  James 
Freeman,  whose  ministry  was  highly  ac- 
ceptable to  the  parish.  But  Mr.  Free- 
man, presenting  himself  as  a  candidate 
for  orders,  was  found  to  have  adopted 
Unitarian  opinions.  He  failed,  accord- 
ingly, of  ordination,  but  he  succeeded  in 
commending  his  opinions  to  the  parish. 
Pews  forfeited  by  the  flight  of  their  own- 
ers had  by  this  time  been  sold,  so  Church- 
men complained,  to  persons  '^  who  never 
were  of  the  EjDiscopal  Church,  and  who 
hold  sentiments  diametrically  opposite  to 
said  Church."  In  1787,  on  a  Sunday  in 
November,  the  senior  warden  ordained 
the  lay  reader  to  be  '^rector,  minister, 
99 


The  Episcopal 

priest,  pastor,  teaching  elder,  and  public 
teacher"  of  King's  Chapel. 

2.  In  May  of  that  year,  Thomas  Coke 
and  Francis  Asbury  had  addressed  to  the 
President  of  the  United  States  a  memorial 
beginning,  "We,  the  Bishops  of  the 
Methodist  Episcopal  Church."  The 
Methodists  had  previously  occupied  a 
position  in  the  Church  akin  to  that  of 
various  monastic  orders  in  the  Middle 
Ages.  They  were  disliked  by  many 
bishops  and  other  clergy,  and  were  much 
spoken  against  both  in  England  and  in 
America  ;  but  this  had  been  the  case,  no 
less,  with  the  Franciscans.  They  con- 
tinued, in  spite  of  opposition,  to  be  in 
good  standing.  Now  Wesley  had  made 
Coke  and  Asbury  superintendents  of  the 
Methodists  in  America,  and  had  author- 
ized them  to  ordain  ministers.  The  sep- 
aration logically  followed.  Wesley,  in- 
deed, deplored  it.  Dr.  Coke  presently 
proposed  to  Bishop  White  a  reordination 
of  the  Methodist  ministers,  and  by  this 
100 


Church  in  America 


means  a  reincorporation  of  the  Methodist 
societies  in  the  Episcopal  Chuix'h  j  but 
the  vast  importance  of  the  Methodist 
movement  was  not  foreseen,  and  the 
proposition  was  unhappily  declined. 

And  now,  the  work  of  construction  be- 
ing done,  the  Church,  with  all  its  fine 
new  organization,  fell  upon  evil  days. 
The  men  who  had  done  the  work  of  pio- 
neers and  builders  had  used  their  best 
strength  in  these  efforts,  and  were  unable 
to  meet  the  new  difficulties  which  fol- 
lowed. Dr.  Smith  went  back  to  his  col- 
lege in  Philadelphia.  Bishoj)  Madison 
devoted  himself  to  the  College  of  William 
and  Mary.  Bishop  Seabury  put  forth 
manifestos  to  his  clergy  beginning,  "I, 
Samuel,  by  Divine  permission  Bishop  of 
Connecticut,  issue  this  injunction."  Ad- 
dressing the  Presbyterians  of  the  United 
States,  he  exhorted  them  to  relinquish 
"those  errors  which  they,  through  prej- 
udice, had  imbibed."  Bishop  Provoost 
resigned  his  diocese  and  spent  his  days 
101 


The  Episcopal 

translating  Tasso.  Bishop  White  de- 
clared that  confirmation  is  not  the  most 
important  function  of  a  bishop.  He  at- 
tended to  his  parish  in  Philadelphia. 
Only  once  did  he  go  beyond  the  moun- 
tains. 

These  were  but  symptoms  of  a  univer- 
sal malady.  The  Eevolution  was  fol- 
lowed throughout  the  States,  in  all  the 
religious  bodies,  by  a  time  of  general 
/apathy.  Men  were  weary  of  the  violence 
of  the  Great  Awakening,  and  were  so  in- 
terested in  the  absorbing  problems  of 
political  reconstruction  that  they  had  no 
time  for  religion.  Faith  was  victori- 
ously assailed  by  infidel  arguments  from 
France.  Tom  Paine  was  the  most  popu- 
lar author  of  the  day.  IN'o  new  churches 
were  erected,  and  those  already  built 
were  empty.  In  1796,  the  Methodists 
had  for  three  years  lost  annually  four 
thousand  members.  In  1798,  the  Pres- 
byterian General  Assembly  remarked 
with  dismay  '^a  visible  and  prevailing 
102 


Church  in  America 


impiety  aud  contempt  for  the  laws  and 
institutions  of  religion. ''  Tliere  were 
few  candidates  for  the  ministry.  In  Vir- 
ginia, Chief  Justice  Marshall,  a  faithful 
Churchman,  thought  the  Chui'ch  too  far 
gone  to  be  ever  revived.  In  the  General 
Convention  of  1800,  only  seven  dioceses 
were  represented  ;  the  House  of  Bishops, 
two  in  number,  met  in  the  hall  bedroom 
of  the  rectory  of  St.  Paul's,  in  Balti- 
more. In  1811,  at  the  College  of  William 
and  Mary,  students  were  publicly  debat- 
ing ''whether  Christianity  had  been  in- 
jurious or  beneficial  to  mankind." 

Contention  :  to  1860 
Out  of  this  deep  depression,  the  Church, 
with  its  neighbor  churches,  returned  to 
life  by  the  grace  of  God.  The  Christian 
religion  has  passed  through  many  crises. 
Sometimes  by  reason  of  its  foes,  some- 
times by  reason  of  its  friends,  it  has 
seemed  at  the  point  to  die.  But  it  pos- 
sesses a  victorious  vitality. 
103 


The  Episcopal 

The  War  of  1812  strengthened  the 
Church.  It  put  an  end  to  much  of  the 
j)olitical  prejudice  which  had  arisen  from 
its  position  at  the  time  of  the  Eevolution. 
In  the  new  strife  with  England,  Church- 
man, Methodist,  Baptist,  Congregation- 
alist,  Presbyterian,  fought  side  by  side. 
They  went  into  battle  singing  a  national 
anthem  written  by  a  Churchman — Fran- 
cis Key  of  Maryland, — The  Star  Span- 
gled Banner. 

In  the  opportunity  thus  made,  nevr 
men  came  forward  to  meet  the  new 
conditions.  In  May,  1811,  in  Trinity 
Church,  ^ew  York,  John  Henry  Hobart 
was  made  Bishop  of  New  York  and  Al- 
exander Yiets  Griswold  was  made  Bishop 
of  New  England.  Hobart  and  Griswold 
revived  the  Church  in  the  North.  Rich- 
ard Channing  Moore  of  Virginia  and 
John  Stark  Eavenscroft  of  North  Caro- 
lina revived  the  Church  in  the  South. 
They  found  weak  and  discouraged  dio- 
104 


Church  in  America 


ceses,  and  left  them  strong  aud  full  of 
faith  aud  expectation. 

Hobart  had  the  whole  of  Xew  York 
State  for  his  diocese,  and  up  and  down 
he  went  in  it,  ministering  to  scattered 
Church  people,  gathering  them  into  ]3ar- 
ishes,  preaching  sermons,  founding  soci- 
eties for  the  distribution  of  tracts,  for 
the  planting  of  Sunday-schools,  for  the 
advancement  of  missions,  for  the  educa- 
tion of  the  clergy.  He  prepared  a  ' '  Com- 
panion for  the  Altar"  which  quickened 
the  devotion  of  communicants.  He  con- 
tended with  the  Presbyterians  over  the 
Apostolic  Succession.  He  edited  a 
Church  newspaper.  He  began  the  evan- 
gelization of  the  Oneida  Indians.  Xo 
man  equalled  his  initiative,  his  energy, 
his  perseverance,  his  devotion ;  and 
wherever  he  went,  without  hesitation 
and  without  apology,  he  exalted  the 
Church. 

Griswold  was  given  all  of  New  Eng- 
105 


The  Episcopal 

land,  except  Connecticut.  He  was  a 
man  of  the  plain  people.  He  had  got 
liis  education  by  the  light  of  a  pine  knot. 
In  his  first  parish,  lie  iiad  maintained 
himself  by  teaching  the  district  school 
in  winter  and  working  on  his  neighbors' 
farms  in  summer.  Just  after  his  election 
to  the  episcopate,  there  was  a  notable 
revival  of  religion  in  his  parish  at  Bris- 
tol, Ehode  Island.  The  whole  town  was 
stirred.  This  experience  was  reijeated 
throughout  his  wide  diocese.  He  trav- 
eled in  stage  coaches  over  long  roads. 
He  climbed  the  mountains.  He  preached 
in  the  woods.  When  he  became  bishop, 
the  !S"ew  England  States,  north  of  Con- 
necticut, had  been  compelled  to  unite 
their  feeble  forces  in  a  single  diocese,  and 
even  then  the  Church  was  poor  and  weak. 
Griswold  made  five  dioceses,  self-support- 
ing, vigorous,  under  four  bishops. 

Eavenscroft  found    four   churches  in 
^orth  Carolina,   and  left  twenty-seven. 
Moore  found  five  clergymen  in  Virginia 
106 


Church  in  America 


and  left    one    hundred.     The    southern 
dioceses,  where  the  colonial  church  had 
been  strongest,    suffered    most  severely  \ 
from  the  Revolution.     Their  connection   ] 
with  the  English  state  was  now  their  ill   i 
fortune.     Their  lands  were  taken  away,    | 
their  churches  were  destroyed,  commun-    \ 
ion  plate  disapi^eared,   fonts  were  used    | 
for    watering    troughs.      The   surviving    | 
Church  people  were  in  despair.     The  new 
bishops   brought   light   into    the  midst 
of  darkness.     They    endured   hardship. 
They  preached    the    Gospel.     They   at- 
tacked the  growing  evils  of  social  life. 
They  put  the  Church  on  record  straight 
and  clear,  against  unrighteousness.    They 
were  men  of  moral  earnestness  and  of 
spiritual  enthusiasm. 

But  of  these  four  bishops,  two  were 
high  Churchmen  and  two  were  low 
Churchmen. 

The  Church  of  England,  at  the  time  of 
the  Reformation,  included  all  the  English 
people.     It  contained  in  one  comj)rehen- 
107 


The  Episcopal 

sive  communion  all  the  varieties  of  re- 
ligious temperament.  Some  of  its  mem- 
bers set  a  very  high  estimate  upon  the 
institutions  of  relig. ion  ;  that  is,  upr>n  fh9 
ministry  and  the  sacraments.  Others  set 
a  lower  value  upon  these  institutions,  es- 


teemin^Jhem  anrl  ^^^^^^fv  thf^i^i  hntfinfl- 
ing  Oml  fiirpotly^  fnv  tlif^msf^lyps^  -^^ith^^it 
(lepen^ice  upon  rit^s  nv  priests.  Thus 
thpvft^wprf^  rimvplni^pn^  hi^h  and  low. 
But  tHey  all  lived  together  in  one  church. 
The  formularies  of  the  English  Church 
were  constructed  with  this  situation  in 
mind.  It  was  by  no  mistaken  ingenuity 
that  John  Robinson  said  at  Ley  den,  "  to 
the  confession  of  faith  published  in  the 
name  of  the  Church  of  England  and  to 
every  article  thereof  we  assent  wholly," 
and  that  Newman  said  at  Oxford  that  the 
Articles  were  accordant  with  the  Decrees 
of  Trent.  It  was  intended  that  all  kinds 
of  people  should  find  in  the  Prayer-book 
abundant  help  and  satisfaction.  It  was 
made  an  inclusive  book. 
108 


The  Right  Rev.  Philander  Chase,  D.  D. 

(See   page   izi) 


Church  in  America 


But  the  Eeformation  time  was  one  of 
strife,  into  which  the  Church  of  England 
inevitably  fell.  Presently,  extreme  men 
on  one  side  went  out  of  the  Church  and 
became  Koman  Catholics.  Then  extreme 
men  on  the  other  side  went  out  and  be- 
came Piu'itans.  An  endeavor  to  compel 
uniformity  was  much  to  blame  for  these 
separations.  Disregarding  the  past  and 
defying  human  nature,  the  effort  was 
made  to  compel  different  people  to  be 
alike.  Thenceforth,  there  were  in  Eng- 
land two  religious  i)arties,  Churchmen 
and  Dissenters  ;  and  the  Dissenters  were 
of  two  kinds,  Catholic  and  Protestant. 
Between  these  comi^anies  of  dissenters, 
the  Church  went  on,  trying  to  be  true  to 
its  primitive  purpose,  and  still  including 
men  some  of  whom  had  symi^athies  with 
Rome,  and  some  of  them  sympathies  with 
Geneva.  There  they  were,  priests  and 
prophets,  institutionalists  and  individu- 
alists, high  Churchmen  and  low  Church- 
men, in  one  fold.     They  quarreled  more 

109 


The  Episcopal 

or  less,  in  a  domestic  way  j  but  it  was 
like  the  disputes  of  Democrats  and  Re- 
publicans. They  were  fellow  citizens  in 
the  household  of  God.  When  they  came 
to  these  shores,  they  sided,  generally,  one 
party  with  the  Whigs,  the  other  with  the 
Tories.  The  Churchmen  of  the  northern 
colonies,  especially  in  New  England, 
were  mainly  tories  and  high  Churchmen, 
like  Seabury.  The  Churchmen  of  the 
southern  colonies,  especially  in  Yirginia, 
were  mainly  whigs  and  low  Chui'chmen, 
like  White. 

In  the  first  quarter  of  the  nineteenth 
century,  the  life  and  vigor  of  the  Church 
both  in  England  and  America  was  with 
the  low  Churchmen  ;  in  the  second  quar- 
ter of  the  century,  the  progress  of  relig- 
ion in  the  Church  in  both  countries  was 
with  the  high  Churchmen. 

The  first  impulse  of  the  new  century 

was  an  Evangelical  Movement.     It  was 

felt  in  common  by  all  the  churches,  on 

both  sides  of  the  Atlantic  Ocean.     The 

110 


Church  in  America 


Great  Awakening  and  the  Great  Eevival 
had  met  in  Whitefield,  who  spoke  for 
both.  He  died  in  Newburyport  in  1770. 
On  the  last  day  of  his  life  he  preached 
from  morning  till  night,  and  even  then 
was  followed  to  his  lodgings  by  eager 
people  desirous  to  hear  the  word  of  life 
again.  He  came  down  out  of  his  bed- 
chamber, and  stood  in  the  doorway  hold- 
ing a  lighted  candle  in  his  hands,  and 
there  spoke  till  the  flame  went  out  in  the 
socket.  That  night  he  died.  It  was  a 
symbol  of  the  situation.  The  warmth 
and  light  of  religion  burned  down  into 
smoke  and  ashes.  In  the  instructions  of 
the  i)ulpit,  respectability  became  a  sub- 
stitute for  Christianity. 

The  Evangelicals  lighted  the  old  fires 
again.  They  returned,  in  some  respects, 
to  the  doctrines  of  Whitefield  and  Wes- 
ley. The  first  camp -meeting  was  held  in 
the  summer  of  1800,  and  this  assault 
upon  apathy  and  iniquity  proved  at  the 
moment  most  successful.  At  the  same 
111 


The  Episcopal 

time,  tlie  Sunday-school,  the  iuventiou  of 
a  Churchman,  Kobert  Raikes  of  Glouces- 
ter, was  brought  into  the  active  min- 
istry of  religion,  first  in  England,  then 
in  this  country.  Presently,  there  was  a 
generation  of  men  and  women  to  whom 
the  Christian  faith  had  been  taught  sys- 
tematically. In  spite  of  defects  and 
errors  of  method,  the  Sunday-school 
changed  the  attitude  of  society  toward 
religion.  It  reestablished  the  parishes 
on  enduring  foundations, 

Meanwhile,  the  evangelical  ardor  which 
was  thus  flaming  forth  in  the  camp -meet- 
ing and  in  the  Sunday-school,  was 
awakening  both  here  and  in  England  a 
new  zeal  for  missions.  In  1799,  in  London, 
the  English  Church  Missionary  Society 
was  started.  It  began  with  a  little  group 
of  obscure  persons,  rich  only  in  their 
faith  and  strong  onlj^  in  their  Christian 
courage,  nobody  paying  any  attention  to 
them.  It  appealed  to  a  Church  half  in- 
different and  half  skeptical.  It  encircled 
113 


Church  in  America 


the  globe.  A  few  years  later,  a  little 
band  of  students  at  Williams  College 
held  a  prayer-meeting  in  the  shadow  of  a 
hay-stack  and  devoted  themselves  to  the 
foreign  field.  At  that  time,  there  was 
not  a  missionary  society  in  the  country. 
These  young  men  compelled  the  forma- 
tion of  one.  In  1810,  the  American 
Board  of  Commissioners  for  Foreign 
Missions  was  organized.  In  that  year 
there  was  only  one  theological  seminary 
in  the  country.  That  was  at  Andover, 
where  it  had  been  established  to  stay  the 
l^rogress  of  Unitariauism,  which  at  that 
time  had  captured  not  only  the  first  Xew 
England  parish  of  the  Churchmen,  but 
the  first  New  England  college  of  the  Pur- 
itans. Missionary  societies  and  semi- 
naries followed  in  all  the  churches. 

The  emphasis  of  the  evangelical  move- 
ment was  upon  the  individual  as  distin- 
guished from  the  institution.  It  appealed 
to  the  soul  of  every  man.  It  convicted 
men  of  sin.  It  converted  them,  through 
113 


The  Episcopal 

a  jirescribed  spiritual  experience,  into 
disciples  of  Jesus  Christ.  Its  character- 
istic doctrine  was  the  Atonement.  The 
evangelical  Churchmen  differed  from 
their  evangelical  neighbors  in  their  use 
of  tlie  Prayer-book.  They  brought  their 
converts  to  baptism,  to  confirmation  and 
to  the  Holy  Communion.  They  main- 
tained the  self-restraint,  the  order  and 
the  reverent  ways  of  the  litui-gical  serv- 
ice. At  the  same  time,  agreeing  as  they 
did  with  their  brethren  of  other  names 
in  their  fundamental  doctrines,  sharing 
with  them  in  the  same  religious  expe- 
rience and  recognizing  among  them  the 
fruits  of  the  Spirit,  they  felt  that  they 
were  all  members  together  of  the  same 
family  of  faith.  They  wore  the  black 
gown  of  Geneva,  and  liked  it. 

Then  the  evangelical  movement  waned, 
following  the  invariable  precedent  of  all 
strong,  partial  emphasis.  Some  grew 
weary  and  indifferent,  deaf  to  the  old 
menaces  and  ax)peals,  and  cold  to  the  ap- 
114 


Church  in  America 


proaches  of  revivalists.  Based  on  emo- 
tion, the  unstable  foundation  began  to 
give  way.  Some  gradually  perceived 
that  there  were  whole  ranges  of  religious 
truth  and  great  tracts  of  human  nature 
which  had  been  neglected.  Thus  an  ec- 
clesiastical movement  followed. 

In  1827,  Keble  published  the  Christian 
Year.  In  1833,  he  preached  on  National 
Apostasy.  The  Oxford  tracts  immedi- 
ately followed.  The  new  movement  went 
upon  the  fact  that  man  is  not  an  individ- 
ual only,  he  is  a  member  of  society,  with 
social  needs  and  responsibilities.  It  saw 
also  that  man  is  not  all  mind  and  soul, 
he  has  a  body  also.  The  men  of  the  new 
thought  laid  hold  on  these  neglected 
facts.  Keble,  and  Pusey,  and  Newman 
called  attention  to  the  Church.  They 
showed  that  it  was  no  mere  voluntary  so- 
ciety associated  in  defense  of  a  common 
faith  and  assembled  for  purposes  of  edifi- 
cation or  of  inspiration,  but  that  it  is  the 
most  venerable  of  institutions,  descending 
115 


The  Episcopal 

out  of  the  days  of  the  apostles,  havi  ug  a 
coutiuuous  life,  with  ancient  and  signifi- 
cant traditions,  with  noble  customs,  dis- 
pensing grace  and  truth.  They  awakened 
again  the  primitive  and  ineradicable  in- 
stinct of  worship,  and  exalted  the  services 
and  the  sacraments  as  its  occasions  and 
opportunities  and  privileges.  They  sum- 
moned men  to  restore  and  beautify  the 
neglected  sanctuaries,  to  repair  the  altars 
of  God  that  were  broken  down,  and  to 
keep  again  the  old  festivals  of  faith  and 
devotion.  They  proclaimed  the  doctrine 
of  the  Incarnation,  God  in  Christ,  and 
Christ  in  the  Church  continually  minis- 
tering to  the  world. 

The  new  movement  met  with  oi)posi- 
tion.  Human  nature  is  prudently  con- 
servative and  reluctant  to  change  its 
ways.  It  is  also,  after  much  hard  expe- 
rience, inclined  to  suspicion  and  is  afraid 
that  every  new  road,  especially  in  re- 
ligion, will  lead  eventually  to  the  Nether 
Pit.  The  leaders  of  the  Oxford  Eeforma- 
116 


Church  in  America 


tion  were  so  hardly  dealt  with  that  soDie 
of  them  sought  shelter  iu  Eorne.  Their 
followers  were  preached  against,  written 
against,  legislated  against,  and  had  their 
services  intermitted  by  mobs.  They  were 
accused  of  disloyalty  and  falsehood.  But 
the  ecclesiastical  movement  like  the  evan- 
gelical movement  before  it,  was  ordained 
of  God.  It  had  its  defects  and  follies. 
Here  and  there  it  lapsed  into  eccentricity, 
into  individualism,  into  materialism  and 
superstition.  But  it  had  a  heart  of 
truth.  It  affected  all  English-speaking 
Christendom. 

These  two  movements,  ecclesiastical 
and  evangelical,  had  their  rise  and  their 
leadership  in  England,  but  they  crossed 
the  ocean.  They  brought  into  the  Epis- 
copal Church  the  spirit  of  their  conten- 
tion. In  1819,  the  General  Theological 
Seminary  was  opened  in  Kew  York.  It 
had  two  professors  and  six  students,  and 
they  met  in  the  vestry  room  of  St.  Paul's 
Chapel.  Mr.  Clement  C.  Moore,  who 
117 


The  Episcopal 

wrote  ^^'Twas  the  Mght  Before  Christ- 
inas," gave  the  school  sixty  lots  in  Chel- 
sea Village.  Mr.  Jacob  Sherred,  a  ves- 
tryman of  Trinity  Church,  bequeathed  it 
sixty  thousand  dollars.  Bishop  Hobart 
was  the  leading  person  in  its  founding 
and  in  determining  its  policy.  It  was  a 
nursery  of  the  ecclesiastical  movement. 
Thirty  years  later,  Arthur  Carey  came 
out  of  the  seminary  maintaining  the  posi- 
tion of  Newman's  Tract  Ninety,  and  hold- 
ing out  fraternal  hands  to  the  brethren 
of  Trent. 

In  1823,  the  Virginia  Theological  Semi- 
nary was  founded  at  Alexandria.  Bishop 
Moore  was  its  foster  father.  It  was  a 
nursery  of  the  evangelical  movement. 
Young  men  went  out  from  its  iustruc- 
tioD,  many  of  them  into  the  foreign  field, 
preachiug  the  gospel  of  experience  as 
contrasted  with  the  gospel  of  authority. 

Such  a  situation  led  naturally  to  strife. 
At  first,  in  the  face  of  the  great  problems 
which  confronted  the  Church  in  the  new 
113 


Church  in  America 


country,  the  two  companies  did  each  its 
own  work  in  its  own  held.  Bishop  Ho- 
bart  and  Bishop  Moore  esteemed  one  an- 
other as  brethren.  The  two  seminaries, 
founded  without  intentional  rivalry,  wei*e 
not  conscious  of  comx3etition.  In  1835, 
when  the  first  missionaries  went  from 
the  Episcopal  Church  to  China,  one  was 
Henry  Lockwood,  of  the  seminary  in 
Xew  York,  and  the  other  Francis  Hansen 
of  the  seminary  in  Alexandria.  Even  in 
the  heart  of  subsequent  controversy,  the 
contention  in  the  Church  in  this  country 
was  not  so  bitter  as  it  was  in  England. 
It  is  true  that  in  1852,  Bishop  Ives  of 
Xorth  Carolina  resigned  his  diocese  and 
went  off  on  one  side  to  the  Church  of 
Eome  ;  and  not  long  after,  in  1874,  Bishop 
Cummins  of  Kentucky  went  off  on  the 
other  side  and  started  the  Eeformed 
Episcopal  Church.  But  these  were  rare 
exceptions,  and  neither  man  carried  many 
with  him. 
Beneath  all  controversy,  and  behind 
n9 


The  Episcopal 

all  extreme  and  partisan  statement,  there 
was  an  abiding  sense  of  the  true  nature 
of  the  Anglican  Church.  It  was  per- 
ceived by  reflective  and  influential  per- 
sons on  each  side  that  the  genius  of  the 
Church  is  its  catholic  comprehensive- 
ness, and  that  there  is  hospitable  room 
in  it,  both  for  the  institutionalism  which 
in  its  extreme  returns  to  the  Middle  Ages' 
and  for  the  individualism  which  in  its 
extreme  goes  the  whole  length  of  the 
Protestant  Eeformation.  The  General 
Convention  of  1844,  heard  the  men  of 
the  evangelical  movement  and  the  men 
of  the  ecclesiastical  movement  engage  in 
long  and  vigorous  debate,  but  it  declined 
to  commit  itself  to  either  side.  ' '  The  lit- 
urgy, offices,  and  articles  of  the  Church," 
it  said,  '"are  sufficient  exponents  of  her 
sense  of  the  essential  doctrines  of  Holy 
Scripture."  In  these  formularies,  high 
Churchmen  and  low  Churchmen  stood 
alike,  with  equal  confidence,  and  equal 
loyalty  and  equal  right. 

120 


Church  in  America 


This  moderation  of  controversy  was 
due  in  great  part  to  the  vast  ijractical 
demands  which  were  made  upon  the 
energies  of  the  Church  by  the  growing 
demands  of  the  New  West. 

The  work  of  domestic  missions  had 
been  seriously  hindered  by  an  unfortu- 
nate inheritance  of  opinion.  Even  in 
the  State,  the  unity  of  the  nation  was 
not  generally  discerned.  It  did  not  be- 
come a  universal  i:>rinciple  till  it  was 
determined  by  a  civil  war.  In  the 
Church,  there  was  a  like  uncertainty. 
Each  colony  had  had  an  independent 
ecclesiastical  organization.  They  had 
stood  apart  like  so  many  national 
churches.  They  had  now  come  together, 
indeed,  and  made  a  confederation  under 
a  constitution,  but  the  doctrine  of  dio- 
cesan rights  went  along  with  the  doctrine 
of  state  rights,  to  which  it  corresponds. 
There  was  no  clear  general  conception  of 
an  American  Church. 
121 


The  Episcopal 

As  a  result,  there  was  no  sense  of  com- 
mon initiative.  The  Church  did  not 
consider  itself  as  a  single  church  resi^on- 
sible  in  the  land  for  the  extension  of  the 
Kingdom  of  God.  The  General  Conven- 
tion felt  no  call  to  send  out  missionaries. 
In  the  State,  when  a  district,  in  the 
course  of  human  events,  came  to  have  a 
sufficient  number  of  American  citizens, 
it  might,  if  it  chose,  request  admission 
into  the  confederation  of  states.  So  when 
a  state,  in  the  providence  of  God,  came 
to  have  a  sufficient  number  of  resident 
Churchmen,  the  parishes  to  which  tliey 
belonged  might,  if  they  chose,  organize 
themselves  into  a  diocese  and  request  ad- 
mission into  the  confederation  of  dioceses. 

Accordingly,  that  portion  of  the  con- 
tinent which  we  now  call  the  Middle 
West  had  been  left  to  go  its  own  way. 
Among  the  settlers  were  many  church- 
men, who  desired  the  service  of  the 
Chui^ch.  Occasional  pioneer  priests  ven- 
tured into  the  new  places,  and  did  what 


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The  Right  Rev.  Jackson  Kemper,  D.  D. 

(See    page    12$) 


Church  in  America 


tliey  could.  But  they  were  few  in  num- 
ber, and  the  sheep,  for  the  most  part, 
liad  no  shepherd.  In  the  meantime,  the 
^Methodists,  the  Baptists,  the  Presbyteri- 
ans, having  ecclesiastical  organizations 
easily  adaptable  to  the  frontier  condi- 
tions, were  building  churches.  And  to 
these  chiu'ches,  as  good  Christians  hav- 
ing no  choice,  the  sons  and  daughters  of 
the  church  were  going.  It  is,  indeed,  a 
matter  of  note  that  the  names  of  the  dis- 
tinguished families  of  Dutch  colonists  in 
Xew  York,  of  Puritan  colonists  in  Mas- 
sachusetts, and  of  Quaker  colonists  in 
Pennsylvania,  are  now  found  on  the  com- 
municant lists  of  the  church  ;  but  in  tlie 
Middle  West,  the  descendants  of  church 
colonists  are  largely  to  be  found  to-day 
in  the  denominational  churches. 

This  neglect  was  amended  and  at  last 
ended  by  the  example  of  Bishoi>  Chase 
and  Bishop  Otey. 

Philander  Chase,  Deacon  Chase's  fif- 
teenth child,  was  born  in  a  log  cabin  in 
123 


The  Episcopal 

Vermont.  At  Dartmouth  College  he 
found  a  Prayer-book  and  became  a 
churchman.  Taking  orders,  he  became 
itinerant  missionary  to  the  northern  and 
western  parts  of  the  diocese  of  New  York. 
He  went  about  preaching  in  the  little 
settlements,  when  stumps  of  trees  were 
still  standing  in  the  unfenced  streets  of 
Utica,  and  a  solitary  man  in  a  cabin  was 
boiling  salt  on  the  site  of  Syracuse.  The 
IDeople  of  New  Orleans  having  asked  for 
a  Protestant  minister.  Bishop  Moore  per- 
suaded Chase  to  go.  There  he  founded 
Christ  Chui'ch  in  1805.  Eeturning  to 
the  north,  after  a  serious  illness,  he  be- 
came rector  of  Christ  Chmxh,  Hartford. 
Thence  he  j)ushed  out  to  the  newly  settled 
plantations  of  Ohio.  In  1818,  the  five 
clergymen  of  Ohio,  with  a  few  laymen, 
chose  Chase  for  bishop.  After  a  dozen 
years,  he  resigned  his  diocese  in  the  midst 
of  a  disagreement  with  his  clergy,  and 
moved  on  into  the  wilds  of  Illinois.  At 
Chicago,  where  there  were  three  houses 
124 


Church  in  America 


and  a  fort,  a  treaty  was  beiug  made  with 
the  Indians.  The  plains  were  dotted 
with  wigwams,  and  savages  were  dancing 
around  their  cami^-fires.  In  1835,  the 
three  clergymen  of  Illinois  with  the  lay- 
men of  their  i^arishes  made  Chase  their 
bishop.  Thus  he  founded  two  dioceses. 
In  each  of  these  dioceses,  he  built  a  col- 
lege,— Kenyon  in  Ohio,  Jubilee  in  Illi- 
nois. It  was  a  good  season  for  planting 
colleges.  Trinity  was  founded  by  Bishop 
Brownell,  at  Hartford,  in  1824,  as  a  refuge 
from  the  denominational  limitations  of 
Yale.  Hobart  was  established  at  Geneva, 
in  1825,  on  foundations  laid  by  Bishoi) 
Hobart,  with  funds  provided  by  Trinity 
church,  Xew  York.  Chase  established  his 
colleges  partly  for  general  education  as 
the  basis  of  good  churchmanship  and  good 
citizenship,  but  chiefly  for  the  training  of 
young  men  for  the  ministry.  To  get  funds 
for  his  colleges  he  went  to  England  and 
there  attracted  great  attention  and  ob- 
tained large  gifts  from  wealthy  and  titled 
125 


The  Episcopal 

persons.  A  frontiersman,  strong,  hand- 
some, fresh  from  a  career  of  adventure, 
familiar  with  the  wild  woods,  and  yet  a 
bishop,  he  impressed  the  imagination  of 
the  English. 

Chase's  mission  to  Ohio  and  Illinois  was 
paralleled  by  Otey's  mission  to  Tennessee 
and  Kentucky.  James  Hervey  Otey  was 
born  on  a  farm  in  Virginia.  He  went  to 
Tennessee  to  teach  school.  Attending  a 
service  held  by  a  wandering  missionary, 
he  was  baptized,  and  applied  for  ordina- 
tion. At  that  time  there  was  not  an 
Episcopal  congregation  in  the  state.  Few 
people  knew  anything  about  the  Episcopal 
church,  and  these  few  disliked  it.  Otey's 
stalwart  manliness  and  genuine  religion 
compelled  attention.  In  1829,  he  and 
three  other  clergymen  organized  the  dio- 
cese of  Tennessee,  and  he  was  presently 
made  bishop.  A  schoolmaster  like  Chase, 
he  appreciated  the  value  of  a  school.  He 
planted  one  for  boys  and  one  for  girls. 
He  began  an  alliance  between  church- 
126 


Church  in  America 


inaDship  and  education  which  afterward 
resulted,  in  1856,  in  the  University  of  the 
South. 

Chase  and  Otey,  with  their  new  dio- 
ceses, stirred  in  the  general  church  a  zeal 
for  missions.  They  put  an  end  to  the 
attitude  of  i^assive  waiting.  At  the  Gen- 
eral Convention  of  1835,  just  fifty  years 
after  the  initial  convention  at  which  the 
church  effected  its  organization,  it  was 
definitely  proclaimed  that  the  whole 
church  is  a  missionary  society,  and  every 
bajDtized  member  of  it  a  missionary. 
This  had  already  been  perceived,  and  a 
board  of  missions  had  existed  since  1821, 
but  the  convention  of  1835  made  it  a  liv- 
ing fact  by  sending  a  missionary  bishop. 
Jackson  Kemper  was  made  bishoj)  of  the 
northwest.  That  was  the  year  in  which 
the  young  men  from  the  two  seminaries 
started  for  China. 

Kemper  founded  churches  in  Iowa,  in 
Minnesota,  in  Missouri,  in  Wisconsin. 
In  Wisconsin  he  established  schools  at 
127 


The  Episcopal 

Nasliotali.  James  Lloyd  Breck,  priest 
and  pioneer,  started  schools  in  Minne- 
sota at  Faribault,  and  leaving  enduring 
foundations  on  whicli  other  men  should 
build,  pushed  on  and  on,  across  the 
plains,  across  the  mountains,  till  he  built 
a  school  on  the  coast  of  the  Pacific,  at 
Benicia.  Other  missionaries  followed, 
presbyters  and  bishops.  Kip  ministered 
to  the  miners  of '49,  Scott  founded  the 
diocese  of  Oregon,  Whipple  became  the 
apostle  to  the  Indians,  \yithin  fifteen 
years  after  the  consecration  of  the  first 
missionary  bishop,  both  the  clergy  list 
and  the  communicant  list  had  more  than 
doubled.  The  seven  hundred  clergy  of 
1835  had  become  fifteen  hundred ;  the 
thirty-six  thousand  communicants  had 
become  eighty  thousand. 

Nevertheless,  the  Church  was  still,  in 
method  and  in  purpose,  a  sect.  The  Con- 
vention of  1835,  by  sending  a  missionary 
bishop,  had  proclaimed  a  consciousness 
of  corporate  life  and  opportunity.  But, 
128 


Church  in  America 


with  the  exception  of  its  mode  of  gov- 
ernment, the  Cliurch  had  not  adapted  it- 
self to  the  general  situation.  It  stood  in 
the  old  ways,  and  minded  the  rubrics 
and  canons  which  had  done  good  service 
in  the  ancient  dioceses  of  England. 
Many  of  its  clergy  and  people  were  still 
of  the  temper  of  the  early  Churchmen 
of  the  colony  of  Massachusetts,  who 
wrote  to  the  Venerable  Society  that  they 
maintained  "an  offensive  demeanor 
toward  them  that  are  without.''  The 
Prayer-book,  for  example,  was  presented 
in  sacred  entirety  to  the  Scotch- Irish  set- 
tlers along  the  Mississippi,  to  the  Indians 
in  the  region  of  the  Great  Lakes,  and  to 
the  miners  by  the  Sacramento  River.  If 
they  did  not  understand  it,  if  they  re- 
sented it,  the  Church  deplored  their  ig- 
norance or  their  prejudice. 

But  this, — to  apply  our  Lord's  words 

about  catching  men, — was  to  blame  the 

fish    instead  of  changing    the    bait.     It 

was  the  policy  upon  which  Braddock  had 

129 


The  Episcopal 

insisted  when  he  met  the  Indians  in 
battle  on  the  bank  of  the  Monougahela 
Eiver.  Braddoek  had  learned  war  in 
Enrope,  where  soldiers  fonght  in  j)la- 
toons.  When  Colonel  Washington  conn - 
seled  him  that  in  Western  Pennsylvania 
it  was  the  custom  to  fight  from  behind 
trees,  Braddoek  rejected  the  advice  ius 
novel  and  indecent.  In  all  the  prescrip- 
tions of  respectable  and  conventional 
warfare,  there  was  not  a  mention  of  a 
tree.  Braddoek  said,  as  he  fell  mortally 
wounded  iu  the  midst  of  complete  de- 
feat, ''I  will  do  better  another  time."  It 
seemed  to  some  far-sighted  and  sagacious 
Churchmen  of  the  middle  of  the  nine- 
teenth century  that  that  other  time  had 
now  properly  come  in  the  experience  of 
the  Church.  In  the  General  Convention 
of  1853,  Dr.  Muhlenberg,  on  behalf  of  a 
number  of  notable  signers,  offered  a  me- 
morial to  the  House  of  Bishops. 

The  memorialists  raised  the  question 
*' whether     the     Protestant     Episcopal 
130 


Church  in  America 


Church,  with  only  her  i^resent  canon- 
ical and  traditional  customs  and  usages, 
is  competent  to  the  work  of  preaching 
and  dispensing  the  Gospel  to  all  sorts 
and  conditions  of  men,  and  so  adequate 
to  do  the  work  of  the  Lord  in  this  land 
and  in  this  age."  This  question,  for 
their  part,  they  answered  in  the  nega- 
tive. ''Our  Church,"  they  said,  ''con- 
fined to  the  exercise  of  her  present  sys- 
tem, is  not  sufficient"  for  this  work. 
The  remedy  which  they  proposed  touched 
the  two  most  obWous  characteristics  of 
the  Episcopal  Church  :  it  is  episcopal 
and  it  is  liturgical.  It  is  the  church  of 
the  bishop  and  of  the  book.  Concern- 
ing the  book,  they  proposed  to  loosen 
the  law  of  uniformity.  They  would  ad- 
mit to  the  communion  of  the  Church, 
*' without  that  entire  surrender  which 
would  now  be  required  of  them,  of  all 
the  liberty  in  public  worship  to  which 
they  have  bfien  accustomed,"  the  minis- 
tei's  and  congregations  of  other  religious 

131 


The  Episcopal 

bodies.  Conceriiing  the  bishop,  they^ 
l^roposed  to  give  him  greater  freedom  of 
leadership  and  of  personal  initiative. 
They  would  have  him  in  a  position  to 
welcome  such  ministers  and  congrega- 
tions, to  ordain  the  ministers,  and  to  re- 
ceive the  congregations,  letting  them  go 
on,  for  the  most  part,  in  their  own  way. 
Thus  they  anticipated  an  increase  of 
Christian  unity,  and  a  relation  of  the 
Church  to  the  whole  iDCople  of  the  land. 
This  memorial,  written  by  William 
Augustus  Muhlenberg,  was  taken  up  with 
enthusiasm  by  Alonzo  Potter.  These 
and  other  like-minded  men  were  Church- 
men of  a  type  which  was  both  new  and 
old.  'New  in  a  time  of  contention  which 
had  parted  the  Church  into  two  camps, 
it  was  nevertheless  a  return  to  the  wider 
spirit  of  that  former  time  when  in  Eng- 
land the  Church  and  the  nation  had 
been  identical.  They  were  comprehen- 
sive Churchmen.  In  Muhlenberg's 
phrase,  they  were  Evangelical  Catholics. 
132 


Church  in  America 


Muhlenberg  was  a  comprehensive 
priest.  He  founded  the  free  Church  of 
the  Holy  Communion  in  K'ew  York,  and 
named  it  for  the  fraternal  rather  than 
for  the  sacramental  spii'it  in  religion. 
He  had  daily  services,  weekly  commun- 
ion, and  a  boy  choir.  He  was  the  first 
to  make  use  of  trees  at  Christmas  and  of 
flowers  at  Easter.  He  started  the  Fresh 
Air  Fund.  He  founded  St.  Luke's  Hos- 
pital. 

Potter  was  a  comprehensive  bishop. 
He  found  Pennsylvania  di^-ided,  accord- 
ing to  the  bad  way  of  the  time,  into 
wrangling  parties.  He  became  the 
bishop  of  neither  party,  and  of  both. 
He  welcomed  into  his  diocese,  and  sus- 
tained with  his  sympathy  and  api)recia- 
tion,  devout,  faithful,  and  effective  cler- 
gymen, regardless  of  their  position  con- 
cerning points  then  controverted.  He 
was,  moreover,  a  citizen  as  well  as  a 
bishop.  He  commended  the  Church  to 
the  people  of  the  Commonwealth,  not  on 

133 


The  Episcopal 

the  basis  of  authority  or  of  the  past,  but 
on  the  basis  of  present  love,  faith,  and 
good  works. 

The  memorial  was  referred  to  a  com- 
mittee to  report  to  the  next  General  Con- 
vention. It  was  discussed  and  discussed. 
Then  the  Civil  War  diverted  men's  atten- 
tion, and  no  action  was  taken.  But  the 
way  had  been  opened  toward  a  larger 
churchmanship,  in  a  finer  spirit,  intent 
on  the  illimitable  expansion  of  the 
Church. 

Accession  :  to  1907 
The  approach  of  the  contest  between 
the  l!^orth  and  the  South  raised  the  ques- 
tion as  to  the  association  of  religion  with 
politics.  Shall  the  Church  take  sides  in 
the  contention  of  the  States  1  Some  said, 
yes  ;  following  the  precedents  of  Isaiah 
and  Jeremiah.  Some  said,  no ;  quoting 
from  the  epistles  of  St.  Paul.  On  behalf 
of  the  political  action  of  the  Church  was 
the  voice  of  conscience,  asserting  that 
134 


Church  in  America 


slavery  was  a  matter  of  morals.  On  be- 
half of  abstiuence  from  such  action  was 
the  voice  of  experience,  recalling  how  the 
Church  had  been  hindered  in  her  prog- 
ress by  entangling  alliances  with  the 
House  of  Stuart  and  with  the  House  of 
Hanover.  Moreover,  it  was  urged,  the 
rights  and  wrongs  of  the  dispute  were 
by  no  means  clear.  The  relation  of  the 
states  to  the  nation  was  still  uncertain. 
Is  there  a  sovereign  nation,  as  they  said 
at  the  North,  one  and  indivisible,  now 
and  forever?  Or,  is  there  a  confedera- 
tion of  sovereign  states,  from  which  any 
state  is  free  to  resign  at  will  ?  And  as 
for  slavery,  while  most  men  at  the  Xorth 
and  some  in  the  South  disliked  it,  would 
it  be  ended  most  successfully  by  the  vio- 
lence of  war  ? 

In  this  perplexity,  some  Churchmen 
took  one  side  and  some  another.  Bishop 
]\lcllvaine  of  Ohio  answered  the  call  of 
President  Lincoln,  and  went  to  England 
with  Archbishoi)  Huglies,  Henry  Ward 

135 


The  Episcopal 

Beeclier,  and  Thurlow  Weed  to  persuade 
the  English  people  not  to  recognize  the 
Confederacy  5  and  there  he  did  notable 
service.  Bishop  Polk  of  Louisiana  an- 
swered the  call  of  President  Davis,  and 
became  a  general  in  the  Confederate 
Army.  But  Mcllvaine  and  Polk  had 
been  friends  since  Polk  was  a  cadet  at 
West  Point  and  Mcllvaine  was  chaplain 
there.  Polk  had  been  converted  by  Mc- 
llvaine, and  they  had  entered  into  a  sol- 
emn compact  to  pray  each  for  the  other, 
by  name,  every  Sunday  morning. 

That,  in  less  dramatic  form,  was  a  gen- 
eral situation.  Owing,  in  great  part,  to 
the  triennial  meetings  of  the  General 
Convention,  Churchmen  north  and  south 
were  personal  friends.  Sometimes  the 
Convention  met  in  the  INTorth,  sometimes 
in  the  South,  and  always  the  roll  of  dele- 
gates began  with  Alabama  and  went  down 
along  the  lengthening  list  of  states.  On 
the  whole,  the  largest  number  of  con- 
spicuous Churchmen  in  the  war  were  on 
136 


Thk  Rev.  James  De  Kuven.  D.  D. 
(See  tage   139) 


Church  in  America 


the  Southern  side.  Jefferson  Davis,  Pres- 
ident of  the  Confederate  States,  Avas  a 
Churchman.  Robert  E.  Lee,  commander- 
in-chief  of  the  Confederate  forces,  was  a 
Churchman. 

In  1861,  the  southern  dioceses  followed 
the  secession  of  the  Southern  States. 
They  met  in  convention,  and  adopted  a 
constitution  and  canons.  But  in  1862,  at 
the  General  Convention  in  Xew  York  the 
roll  call  began  as  always  with  Alabama. 
The  Church,  like  the  nation,  recognized 
no  partition.  At  the  same  time,  the  Con- 
vention adopted  a  resolution  afdrming 
the  duty  of  Churchmen  to  sustain  and 
defend  the  country  and  praying  for  the 
restoration  of  the  Union.  And  then  they 
went  to  keep  a  day  of  penitence  and  fast- 
ing in  Trinity  Church,  whose  rector's 
father.  General  Dix,  had  spoken  his 
mind  on  the  subject  of  tearing  down  the 
American  flag  in  words  which  stirred  the 
nation.  In  1865,  the  roll  was  called 
again,  and  North  Carolina,  Tennessee, 
137 


The  Episcopal 

and  Texas  answered.  The  southern  dio- 
ceses returned  as  the  Southern  States 
came  back  into  the  Union.  They  had 
been  absent  from  only  one  convention. 

^yhen  the  war  was  over,  and  men  were 
able  to  think  of  other  things,  the  atten- 
tion of  the  Church  was  taken  for  a  time 
by  the  old  strife  of  parties.  This  now 
took  the  form  of  a  discussion  as  to  the 
essential  meaning  of  the  sacraments. 

As  regards  the  sacrament  of  baptism, 
the  discussion  centred  about  the  w^ord 
'^  regeneration."  This  word  had  been 
used  in  connection  with  baptism  since 
the  time  of  the  i^ew  Testament,  but  the 
Great  Awakening  and  the  Great  Eevival 
had  laid  hold  upon  it  for  another  pur- 
pose, and  had  thus  given  it,  to  the  popu- 
lar mind,  another  and  quite  different 
meaning.  The  low  Churchmen,  taking 
this  meaning,  were  loath  to  use  the 
word  ;  some  of  them  omitted  it.  In  1871, 
the  bishops  issued  a  declaration  to  the 
effect  that  in  their  judgment  "the  word 
138 


Church  in  America 


'  regenerate '  is  not  there  so  used  as  to 
determine  that  a  moral  change  in  the 
subject  of  baptism  is  wrought  by  the 
Sacrament.'^ 

As  regards  the  Holy  Communion,  the 
discussion  turned  upon  the  matter  of 
ritual.  The  high  Churchman  held  a 
doctrine  of  the  Eucharist  akin  to  that 
which  was  held  in  the  Middle  Ages,  and 
they  desired  to  express  it  by  forms  and 
ceremonies  such  as  were  used  in  the  Latin 
Mass.  The  low  Churchman  held  a  doc- 
trine of  the  Lord's  Supper  akin  tx)  that 
which  was  held  by  the  Swiss  reformers, 
and  they  objected  strongly  to  such  forms 
aud  ceremonies. 

The  debate  eugaged  the  energies  of  the 
Church  till  the  General  Convention  of 
1874.  It  was  ably  led  for  the  high 
Churchmen,  by  James  DeKoven,  whose 
saintly  life  gave  weight  to  his  arguments. 
It  was  formally  decided  by  a  canon  on 
ritual,  adverse  to  the  ritualists.  The  de- 
bates, however,  had  so  established  the 
139 


The  Episcopal 

Ijriuciple  of  ritual  liberty  that  tlie  de- 
cision made  little  difference  in  practice. 
Afterward,  in  1903,  when  the  canons 
were  revised,  these  prohibitions  had  no 
friends. 

These  discussions,  with  which  the  hos- 
tility between  high  church  people  and 
low  came  presently  to  an  end,  were  fol- 
lowed in  the  Church  by  two  revisions, 
first  of  the  Prayer-book,  then  of  the 
canons.  They  were  mainly  in  the  direc- 
tion indicated  by  the  Memorial  of  1853. 
The  alterations  of  the  litm^gy  provided 
both  for  the  amendment  and  for  the  elas- 
ticity of  the  services.  They  were  set 
forth  in  a  '^  Book  Annexed ' '  to  the  report 
of  a  committee,  which  was  related  to  the 
Prayer-book  of  1892,  as  the  ^^  Proposed 
Book"  was  related  to  the  Prayer-book 
of  1789  ;  except  that  most  of  the  sugges- 
tions of  the  Book  Annexed  were  adopted. 
The  altei^tions  in  the  canons  were  mostly 
for  the  purpose  of  making  the  Church 
more  effective  as  a  power  for  righteous- 
140 


Church  in  America 


ness.  Thej^  undertook  a  division  of  the 
national  church  into  provinces,  for  the 
sake  of  better  legislation.  They  made 
more  strict  the  regulations  regarding  the 
growing  evil  of  divorce. 

The  Memorial  api^eared  most  clearly 
in  a  Declaration  of  the  Bishops  in  1880 
on  Christian  Unity,  and  in  the  debates 
arising  from  an  endeavor  to  make  this 
declaration  available  for  use  in  our  pres- 
ent difficulties.  The  pronouncement  af- 
firmed four  essentials  to  the  restoration 
of  unity  :  the  Scriptures,  the  two  Creeds, 
the  two  Sacraments,  and  the  Historic 
Episcopate. 

During  the  x>rogress  of  these  debates 
within  the  Church,  two  new  movements 
were  beginning  in  English-speaking 
Christendom  at  large.  One  concerned 
the  relation  between  Eeligion  and 
Science  ;  the  other  concerned  the  relation 
between  Religion  and  Society. 

In  1859,  Darwin  published  the  ^'Origin 
of  Species."  The  doctrine  of  evolution, 
141 


The  Episcopal 

thus  for  the  first  time  brought  to  the  at- 
tention of  the  people  in  general,  was 
there  applied  to  the  natural  history  of 
man.  The  Copernican  theory  of  the  uni- 
verse had  already  shown  that  the  earth 
is  but  an  insignificant  bit  of  matter 
among  the  innumerable  hosts  of  stars. 
The  Darwinian  theory  seemed  now  to 
show  that  even  on  this  discredited  i)lanet, 
man  is  but  a  higher  species  of  animal. 
Moreover,  in  the  unbroken  sequence  of 
events,  effect  following  cause,  man  com- 
ing from  the  animals,  and  animals  from 
plants,  and  plants  from  the  earth,  with 
natural  selection  and  survival  of  the  fit- 
test accounting  for  all  changes,  there  ap- 
peared to  be  no  room  for  God.  Along 
with  the  degradation  of  man  went  the 
expulsion  of  God.  Thus,  in  the  third 
quarter  of  the  century,  it  seemed  to  many 
as  if  the  foundations  of  the  world  were^ 
out  of  course. 

Presently  it  appeared,  indeed,  that  the 
doctrine  of  evolution  as  applied  to  the 
142 


Church  in  America 


life  of  man  had  no  such  direful  conse- 
quences as  had  at  first  been  feared,  but 
the  idea  of  growth,  which,  was  the  heart 
of  truth  in  it,  proved  to  be  filled  with  ex- 
plosive forces.  It  was  applied  to  all  de- 
partments of  thought.  History  began  to 
be  rewritten ;  the  present  began  to  be 
interpreted  by  its  source  in  the  past. 
Thus  our  most  cherished  convictions  ap- 
peared not  only  to  have  grown,  through 
many  changes,  from  remote  ages,  but  to 
be  growing  and  changing  still.  Every- 
thing was  therefore  in  a  state  of  flux. 
Yesterday  our  fathers  believed  that,  to- 
day we  believe  this,  to-morrow  our  chil- 
dren shall  believe  the  other. 

The  resulting  contest  between  science 
and  religion  turned  at  first  upon  the 
meaning  of  the  first  chapters  of  Genesis. 
Soon  the  whole  book,  from  the  Garden 
of  Eden  to  the  Day  of  Judgment,  was 
subjected  to  question  and  criticism.  Un- 
der the  compulsion  of  the  new  theory  of 
growth,  men  began  to  ask,  How,  then, 
143 


The  Episcopal 

did  the  Bible  grow  ?  A  new  science  of 
Bible  study  came  into  existence.  The 
doctrine  of  evolution  was,  accordingly, 
one  of  the  most  unsettling  forces  which 
have  ever  turned  the  whole  world  up- 
side down. 

At  the  same  time,  in  the  world  of  so- 
ciety, great  upheavals  were  taking  place. 
It  is  true  that  the  epoch-making  book 
had  been  published  long  before.  Adam 
Smith's  "Wealth  of  JS'ations,''  which  is 
related  to  the  problems  of  modern  society, 
as  the  ''  Origin  of  Species  "  is  related  to 
the  problems  of  modern  science,  had  ap- 
peared in  the  same  year  with  the  Declar- 
ation of  Independence.  And,  the  year 
before,  James  "VYatt  had  begun  the  man- 
ufacture of  steam  engines.  But  the  new 
forces  made  their  way  slowly. 

It  was  not  till  after  our  Civil  War  that 
the  working-man  obtained  the  right  to 
vote  in  England.  Thereupon  the  new 
voters  legalized  the  trades-union.  In 
1875,  they  abolished  the  old  law  of  con- 
144 


Church  in  America 


spiracy,  thereby  making  democracy  se- 
cure, and  setting  master  and  man  on  the 
same  footing.  Then  the  strikes  began  :  at 
first  in  England,  where  the  lot  of  the 
working-man  was  hard ;  then  in  this 
country,  where  it  was  becoming  equally 
hard.  Already  in  England,  between 
1832  and  1848,  the  strife  about  the  Corn 
Laws  had  convinced  the  working-men  that 
the  land  owners  were  their  enemies, — 
and  the  land  owners  belonged  mostly  to 
the  Church  of  England ;  and  the  strife 
about  the  Factory  Acts  had  convinced 
the  working-men  that  the  mill  owners 
were  their  enemies, — and  the  mill  owners 
belonged  mostly  to  the  congregations  of 
dissent.  This  separation  between  the 
wage  earners  and  the  churches  was 
brought  over  here.  Then  Socialism  came 
in,  to  inform  and  stimulate  all  this 
unrest. 

Meanwhile,  with  the  growth  of  great 
cities  and  the  consequent  crowding  of 
vast  populations  in  tenement  houses,  the 
145 


The  Episcopal 

unit  of  the  parish  changed.  The  paro- 
chial unit  had  been  the  family  : — father, 
mother  and  children  living  under  a  single 
roof  and  sitting  together  in  one  pew. 
Now  it  was  the  individual.  In  the  face  of 
this  change,  the  old  parochial  machinery 
became  useless.  The  methods  which  had 
availed  under  the  old  conditions  no  longer 
affected  people  who  had  changed  both 
their  outlook  upon  life  and  their  way  of 
living.  The  little  fish  escaped  through 
the  big  meshes  of  the  parish  net. 
Churches  gave  up  in  despair,  and  moved 
uptown,  where  family  life  was  still  of 
the  conventional  kind.  Thus  the  gulf 
between  the  rich  and  the  poor,  between 
the  employer  and  the  employed,  between 
the  Church  and  great  masses  of  the 
people,  widened. 

These  two  movements,  intellectual  and 
social,  were  for  the  last  half  of  the  nine- 
teenth century  what  the  evangelical  and 
ecclesiastical  movements  had  been  for  the 
first  half.     They  demanded  a  new  kind 

146 


Church  in  America 


of  churchmanship,  and  the  broad  Church- 
man ai)peared. 

At  fii'st,  the  interests  of  the  new 
Churchmen  were  engaged  in  the  ques- 
tions arising  out  of  the  debates  between 
religion  and  science.  As  the  ^'Tracts 
for  the  Times"  had  announced  the  eccle- 
siastical movement,  so  ^ '  Essays  and  Ee- 
views,"  published  in  1860,  announced 
the  intellectual  movement  in  the  Church. 
The  contention  was  for  fearless  study, 
unfailing  pursuit  of  truth,  and  freedom 
of  expression.  Then,  with  Frederick 
Maurice  and  Charles  Kingsley,  the  social 
interest  was  added.  The  two  went  on 
side  by  side  in  the  souls  of  the  same  men. 
Their  desire  was  to  commend  religion 
on  the  one  side  to  the  scholar,  and  on 
the  other  side  to  the  wage-earner.  They 
read  the  "Wealth  of  Nations"  and  the 
"Origin  of  Si)ecies,"  with  profound 
sympathy,  finding  truth  in  both.  They 
called  themselves  evolutionists,  and  made 
much  of  the  doctrine  of  Immanence ;  that 
147 


The  Episcopal 

is,  of  the  universal,  pervading  presence  of 
God,  in  whom  our  life  consists,  and  who 
manifests  Himself  as  well  in  the  nat- 
ural as  in  the  supernatural.  They  called 
themselves  socialists,  and  preached  the 
Brotherhood  of  Man,  taking  up  the  cause 
of  the  oppressed,  fighting  the  battles  of 
the  i)Oor. 

Some  of  these  men  were  high  Church- 
men, who  gave  ritualism  a  new  meaning 
by  their  self-sacrifice  in  the  slums.  Some 
were  low  Chui'chmen  who  vindicated 
again  the  supremacy  of  the  spirit  over 
the  letter.  They  made  mistakes,  went 
off  on  this  side  and  on  that  into  extremes, 
got  themselves  accused  of  heresy,  and 
were  exposed  to  all  the  misunderstand- 
ing and  criticism  which  had  previously 
attended  the  evangelical  movement  and 
the  ecclesiastical  movement.  But  through 
this  they  lived  and  prospered,  winning 
new  victories  for  truth  and  for  the  Church. 

The  intellectual  aspects  of  the  new 
broad  Churchmanship  were  most  nota- 
148 


The  Right  Rev.  Phillips  Brooks,  D.  D. 

(See  page   147) 


Church  in  America 


bly  represented  in  this  country  by 
Phillips  Brooks,  the  greatest  preacher 
of  his  generation.  Its  social  aspects  ap- 
peared most  eminently  in  St.  George's 
parish,  in  New  York,  the  pioneer  and 
pattern  of  the  ''institutional"  chui'ches. 
The  Episcopal  Church  had  now  fairly 
entered  upon  the  larger  life  and  maturer 
strength  in  the  courage  of  which  she  cele- 
brates her  three  hundredth  anniversary. 
Without  and  within,  old  prejudices  had 
been  dispelled,  and  new  activities  had 
been  undertaken.  The  Brotherhood  of 
St.  Andrew  stirred  the  souls  of  young 
Churchmen.  Church  clubs  united  the 
parishes  of  large  cities.  Eeligious  orders 
gave  new  opportunities  for  devotion  and 
service.  Deaconesses  were  trained.  Hos- 
pitals were  erected.  Cathedrals  began  to 
api^ear,  centres  of  diocesan  industry  and 
inspiration.  Boys'  schools,  St.  Paul's  at 
Concord,  New  Hampshire,  St.  Mark's 
and  Grot  on  in  Massachusetts,  and  many 
others,  began  to  make  the  influence  of 
149 


The  Episcopal 

the  Church  felt  in  a  new  way  among 
the  privileged  and  influential.  IS'ew 
seminaries  for  the  training  of  the  clergy- 
sprang  up  and  grew  strong  : — Berkeley 
in  Middletown  in  1850,  the  Philadelphia 
Divinity  School  in  1862,  the  Episcopal 
Theological  School  at  Cambridge  in 
1867,  the  "Western  Theological  Seminary 
at  Chicago  in  1885,  the  Church  Divin- 
ity School  of  the  Pacific  in  1894. 
Missions  were  extended,  at  home  and 
abroad.  BishojDS  and  clergy  and  women 
helpers  went  to  China,  to  Japan,  to 
Alaska,  to  the  Philippine  Islands.  The 
Woman's  Auxiliary  to  the  Board  of  Mis- 
sions multiplied  both  interest  and  effi- 
ciency. All  this  is  of  our  own  time.  The 
good  of  it,  and  the  glory  of  it,  and  the 
men  and  women  who  have  done  it,  are 
known  to  us.  Another  historian,  for  an- 
other anniversary,  will  give  them  the 
praise  which  is  their  due. 

The  fifteen  hundred  clergy  of  1835, 
have  become  five  thousand  j  the  eighty 
150 


Church  in  America 


thousand  communicants  have  become 
eight  hundred  thousand.  Thanks  be  to 
God  for  all  His  many  mercies.  Peace 
and  joy,  with  growth  in  grace,  and  godly 
quietness,  and  good  works,  and  favor 
with  God  and  man,  be  to  the  Church 
always,  through  Jesus  Christ,  our  Lord. 


Suggested  Readings 

History  of  the  Protestant  Episcopal 
Church.— C.  C.  Tiffany. 

History  of  the  American  Episcopal 
Church.— 6'.  D.  McConnell. 

The  Church  in  America. — Leigliton  Cole- 
man, 

The  Episcopalians. — D.  D.  Addison. 

The    Cradle    of   the    Eepublic— X.    G. 

Tyler. 
Old  Virginia  and  Her  Neighbors. — John 

Fiske. 
The  Beginnings  of  Kew  England. — John 

Fiske. 
England  in  America.  —L.  G.  Tyler, 

AVilliam  White.— J.  H.  Ward, 
151 


The  Episcopal 

Samuel  Seabury. — Edward  Beardsley. 
John  Henry  Hobart. — John  McVicJcar. 
Alexander  Yiets  Griswold. — J.  8.  Stone. 
Philander  Ghase. — L.  C.  Smith. 
James  Harvey  Otey. — W.  M.  Green. 
William   Augustus  Muhlenberg. — Anne 

Ayres. 
Phillips  Brooks. — A.  Y.  G.  Allen. 

Memorabilia  of  Sixty-Five  Years. — J.  H. 
Spencer. 

Kecords  of  a  Long  Life. — Heman  Dyer. 

The  Eecent  Past.— J?.  R.  Wilmer. 

Lights  and  Shadows  of  a  Long  Episco- 
pate.— H.  B.  Whipple. 

Eeminiscences. — T.  M.  Clark. 

Eeminiscences  of  Bishops  and  Arch- 
bishops.— H.  C.  Potter. 

Eeminiscences. — B.  S.  Tuttle. 


152 


The  Missionary  Thank 
Offering 

To  be  presented  at  the  General  Con- 
vention in  Richmond  by  the  Men  of 
the  Church  in  gratitude  for  Three  Hun- 
dred Years  of  English  Christianity. 
Jamestown,  1607 — Richmond,  1907 

Central  Committee 

Acting  under  appointment  from 
the  Board  of  Missions 

DAVID  H.  GREER,  D.D.,  Chairman 
Coadjutor  Bishop  of  New  York 
7  Gramercy  Park,  New  York 

GEORGE  C.  THOMAS,  Treasurer 

206  West  Washington  Square,  Philadelphia 

GEORGE  W^  PEPPER,  Secretar>- 

1438  Land  Title  Building,  Philadelphia 


153 


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